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THE JOURNAL OF

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A Popular Edition of The Fournal of
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THE JOURNAL OF
JOHN WOOLMAN,

WITH A FOREWORD BY » —™
REV. R. J. CAMPBELL, M.A.: ALSO
ADDENDA, BIBLIOGRAPHY, INDEX,
AND APPENDIX, WHICH INCLUDES
“A WORD OF REMEMBRANCE AND
CAUTION TO THE RICH.” -o« «m=
THE POCKET EDITION » ~~» -»

London:

HEADLEY BROTHERS,
- 14, Bishopsgate Without, E.C.

1903.

.Mhed! ogy Library

SCHOOL OF THEOLOGY.
AT CLAREMONT
California

LONDON ; AND ASHFORD, KENT.

PUBLISHERS’ NOTE.

INCE the publication in 1900 of the New Century

Edition of The Fournal of Ffohn Woolman, there

has been another and noteworthy re-issue of this Quaker

classic. It was published by Mr. Edward Arnold, and

the edition was limited to 250 copies. A description of
the contents and style of the book is given below :—

A Journal of the Life and Travels of John Woolman in the service
of the Gospel, containing the Journal only, beginning “I have often
felt a motion” and ending “without sigh, groan, or struggle.”
There is added in this edition “ Here ends the Journal of John
Woolman, the best of Friends, to whom the Essex House Press.
would do honour by recording his work in a manner worthy of
him. To this end the book has been printed on the guarantee of
Mr. John W. Pease and other Friends, with a Frontispiece by
Reginald Savage, and under the care of C. R. Ashbee, Essex
House Press, Bow, MDCCCCI.”

Published in England by Edward Arnold, 37, Bedford Street,
Strand, 250 copies, and sold in America by Samuel Buckley & Co.,
too, William Street, New York.

It was reprinted from the Whittier editions, 390
pages, 16mo., 6° by 43”, in red and black on hand-made
paper, with numerous fancy initials, and bound in white

vellum.

The above, it will be seen, is an Edition-de-luxe,
being subscribed at Two Guineas net, and is an
important addition to the Bibliography.

LONDON, 1903.

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FOREWORD

BY THE

REV. R. J. CAMPBELL, M.A.

HE Journal of John Woolman is an example of

an order of literature well known to the world
through such princes of the spirit as Augustine, Bunyan,
Madam Guyon, and Amiel; but is distinguished from
all of these by its exhibition of characteristics peculiar
to its simple-hearted author. A book which William
Ellery Channing declared to be “ beyond comparison
the sweetest and purest autobiography in the language ”’
must have claims upon the attention of present day
readers. The passionate energy of Augustine, the
evangelical intensity of Bunyan, the mystic subtlety of
Madain Guyon, the sombre self-analysis of Amiel are in
strong contrast with the calm, earnest, humble, selfless,
loving ministry of John Woolman. Of all the characters
in Christian history he resembles St. Francis of Assisi
the most, for his watchword and inspiration were love
to Ged and man. “A love clothes my mind while I
write which is superior to all expression; and I find
my heart opens to encourage to a holy emulation, to
advance forward in Christian firmness. Deep humility
is a strong bulwark, and as we enter into it we find

safety and true exaltation.”
vii.

Vili. Foreword.

Herein is the secret of the beautiful life of this lowly
man. John Woolman is a noble example of the practical
mystic ; his life of serene activity was eminently a life
of service to his fellows, and resistance to great wrongs.
He strove earnestly against slavery, drunkenness, and
evil luxury. His own life was then, and would be now,
a plea for simpler living ; and if it be true that the style
is the man, the very purity of John Woolman’s writing
is an index to the purity of his heart. Many an earnest
seeker after rightness of life will be thankful for this
living message from a bygone day.

R. J. CAMPBELL.

BRIGHTON.

CONTENTS.

PAGE
Introduction by John Greenleaf Whittier - - I

CHAPTER I,

1720-1742.
His Birth and Parentage—-Some Account of the Operations of
Divine Grace on his Mind in his Youth.—His first Appearance
in the Ministry—And his Considerations, while Young, on
the Keeping of Slaves - - -. - - qi

CHAP TE R= VIt

1743-1748.

His first Journey, on a Religious Visit, in East Jersey —Thoughts
on Merchandising and Learning a Trade.—Second Journey
into Pennsylvania, Maryland, Virginia, and North Carolina.—
Third Journey through part of West and East Jersey —Fourth
Journey through New York and Long Island to New England.
—And his fifth Journey to the Eastern Shore of Maryland, and
the Lower Counties of Delaware - - - - 55

CHAPTER III.

1749-1756.

His Marriage—The Death of his Father—His Journeys into
the upper part of New Jersey, and afterwards into Penn-
sylvania.—Considerations on keeping Slaves, and Visits to the
Families of Friends at several times and places.—An Epistle

xs CONTENTS.

from the General Meeting.—His Journey to Long Island.—
Considerations on Trading and on the Use of Spirituous Liquors
and Costly Apparel.—Letter to a Friend - = 66)

CHAPTER IV.
1757, 1758.

Visit to the Families of Friends at Burlington.—Journey to
Pennsylvania, Maryland, Virginia, and North Carolina.—Con-
siderations on the State of Friends there, and the Exercise he
was under in Travelling amongst those so generally concerned
in keeping Slaves, with some Observations on this Subject.—
Epistle to Friends at New Garden and Crane Creek.—
Thoughts on the Neglect of a Religious Care in the Educa-
tion of the Negroes - - - - - - 84

CHAPTER: V:

7 1757, 1758.

Considerations on the Payment of a Tax laid for Carrying on
the War against the Indians.—Meetings of the Committee
of the Yearly Meeting at Philadelphia.—Some Notes on
Thomas a Kempis and John Huss.—The present Circum-
stances of Friends in Pennsylvania and New Jersey very
Different from those of our Predecessors.—The Drafting of
the Militia in New Jersey to serve in the Army, with some
Observations on the State of the Members of our Society at
that time.—Visit to Friends in Pennsylvania, accompanied by
Benjamin Jones.—Proceedings at the Monthly, Quarterly, and
Yearly Méetings in Philadelphia, respecting those who keep
Slaves - - = = c = - - 108

CHAPTER VI.

1758, 1759.

Visit to the Quarterly Meetings in Chester County.—Joins
Daniel Stanton and John Scarborough in a visit to such as

CONTENTS. xi.

kept Slaves there.—Some Observations on the Conduct which
those should maintain who speak in Meetings for Discipline.
—More visits to such as kept Slaves, and to Friends near
Salem.—Account of the Yearly Meeting in the Year 1759, and
of the increasing concern, in Divers Provinces, to labour
against Buying and Keeping Slaves —The Yearly Meeting
Epistle—Thoughts on the Small-pox spreading, and on
Inoculation _ - - - - - - 122

CHAPTER VII.
1760.
Visit, in company with Samuel Eastburn, to Long Island,
Rhode Island, Boston, etc.—Remarks on the Slave-trade at

Newport ; also on Lotteries.—Some Observations on the Island
of Nantucket - - - - - - - 140

CHAPTER VIII.
; 1761, 1762.
Visits Pennsylvania, Shrewsbury, and Squan.—Publishes the
Second Part of his Considerations on keeping Negroes.—The
Grounds of his appearing in some Respects singular in his
Dress.—Visit to the Families of Friends of Ancocas and Mount
Holly Meetings.—Visits to the Indians at Wehaloosing on the
River Susquehanna - - - ° - - 156

CHAPTER IX. "

1763-1769.

Religious Conversation with a Company met to see the Tricks of
a Juggler.—Account of John Smith’s Advice and of the Pro-
ceedings of a Committee at the Yearly Meeting in 1764.—
Contemplations on the Nature of True Wisdom.—Visit to the
Families of Friends at Mount Holly, Mansfield, and Burlington,
and to the Meetings on the Sea-Coast from Cape May towards
Squan.—Some Account of Joseph Nichols and his Followers.—
On the different State of the first Settlers in Pennsylvania who

xil. CONTENTS.

depended on their own Labour, compared with those of the
Southern Provinces who kept Negroes.—Visit to the Northern
Parts of New Jersey and the Western Parts of Maryland and
Pennsylvania, also to the Families of Friends at Mount Holly
and several parts of Maryland._Further Considerations on
keeping Slaves ; and his Concern for having been a Party to
the Sale of One.—Thoughts on Friends exercising Offices in

Civil Government - - - - - - 186

CHAP MER, 2%;
1769, 1770.

30dily Indisposition—Exercise of his Mind for the Good

of the People in the West Indies——Communicates to
Friends his Concern to Visit some of those Islands.—Pre-
parations to embark.—Considerations on the Trade to the West
Indies. — Release from his Concern and return Home.—
Religious engagements.—Sickness, and Exercise of his Mind
therein - - - - - - - - 203

CHAPTER Xi.

1772:

Smbarks at Chester, with Samuel Emlen, in a Ship bound for
London.—Exercise of Mind respecting the Hardships of the
Sailors.—Considerations on the Dangers of training Youth toa
Seafaring Life.—Thoughts during a Storm at Sea.—Arrival in
London - - - - - - - - 212

CHAPTER ‘XII.
1772,

Attends the Yearly Meeting in London.—Then proceeds towards
Yorkshire.—Visits Quarterly and other Meetings in the Counties
of Hertford, Warwick, Oxford, Nottingham, York, and West-
moreland.—Returns to Yorkshire.—Instructive Observations
and Letters.——Hears of the Decease of William Hunt.—Some
Account of him.—The Author’s last Illness and Death at York 231

CONTENTS.

APPENDIX.

Xlil.

Testimony of Friends in Yorkshire concerning John Woolman - 253

Testimony of Friends in Burlington concerning John Woolman 257

A Word of Remembrance and Caution to the Rich

ADDENDA.

CONTAINING MOSTLY MATTER HITHERTO UNPUBLISHED.

Note on Descendants of John Woolman - -

Letters of John Woolman - - e
Letters of Esther Tuke - - s 5
Extract from Thomas Priestman’s Journal -
Bibliography - - - - 3
Index - - - . ‘ *

Shen Woclnam

[Facsimile Signature].

- 262

- 290
- 291
- 293
#299
- 301

= 327

LIST OF ILLUSTRATIONS.

PAGE
Joun Woovman’s House, Mount Hotty- Frontispiece

FACSIMILE PAGES FROM First EpITION - XV., XVi.
SPECIMEN OF HANDWRITING - - - 97
Cuair UseD IN Last ILLNEss_ - - - 249
MEMORANDUM LEFT BY JOHN WooLMAN. - 203

House IN WHICH JOHN WooLman Diep - 299

Reduced facsimile of pages in first English edition of John Woolman’s Works.
(See Bibliography, A3.)

Cw J

ADVERTISEMENT

ft OeT HE

ie PEA D9 i oR:

<) fae E manufcript Journai of our late
friend, JOHN WOOLMAN, was
ended in England; where he alfo finithed all
his labours. It appears, by a letter which he
fent, in his laft ilnefs, to a friend in London,
that he did not intend the whole fhould be
printed, and that he defired the faid friend to
revife what he had written in this nation, and
leave out fuch parts as he fhould think pro-
per. Itwas, notwithftanding, fent entire, with-
out any alteration, to America ; where it was
foon after printed, together with feveral Traéts
which had been publifhed in his life-time.
But, as fome paflages in the Journal con-
tain obfervations which appear to have been
intended as private memorandums only, and
others relate to circumftances which happened
in his native country, not expedient to be pre-
ferved on record in this nation, it..is appre-
hended that the follawing ABRIDGEMENT of

A2 1t.

Me to |
it will be acceptable to friends, and ~
general. fervice.:.and,..as Many..WE1g 1i.jonncen
ments and pertinent advices, re!ct,
very and the oppreffion of the Negroes in ae
Plantations, are contained in the Journs),
was “therefore apprehended that wo ivi
Traéts, on that fubject, might be omitted in
his Abridgement.

THE

INTRODUCTION

BY

JOHN GREENLEAF WHITTIER.

O those who judge by the outward appearance,
at nothing is more difficult of explanation than the
strength of moral influence often exerted by obscure
and uneventful lives. Some great reform which fifts the
world to a higher level, some mighty change for which
the ages have waited in anxious expectancy, takes place
before our eyes, and, in seeking to trace it back to its
origin, we are often surprised to find the initial link in
the chain of causes to be some comparatively obscure
individual, the divine commission and significance of
whose life were scarcely understood by his contem-
poraries, and perhaps not even by himself. The little
one has become a thousand ; the handful of corn shakes.
like Lebanon. “The kingdom of God cometh not by
observation”; and the only solution of the mystery is im
the reflection that through the humble instrumentality
Divine power was manifested, and that the Everlasting
Arm was beneath the human one.

The abolition of human slavery now in process of
consummation throughout the world furnishes one of the
most striking illustrations of this truth. A far-reaching
moral, social, and political revolution, undoing the evil
work of centuries, unquestionably owes much of its
original impulse to the life and labours of a poor, un-

2

2 Introduction by F. G. Whittier.

learned working-man of New Jersey, whose very existence
was scarcely known beyond the narrow circle of his
religious society.

It is only within a comparatively recent period that
the journal and ethical essays of this remarkable man
have attracted the attention to which they are manifestly
entitled. In one of my last interviews with William
Ellery Channing, he expressed his very great surprise
that they were so little known. He had himself just
read the book for the first time, and I shall never forget
how his countenance lighted up as he pronounced it
beyond comparison the sweetest and purest autobio-
graphy in the language. He wished to see it placed
within the reach of all classes of readers ; it was not a
light to be hidden under the bushel of a sect.¢ Charles
Lamb, probably from his friends, the Clarksons, or from

Pe. Bernard Barton, became acquainted with x, and on more

than one occasion, in his letters and ‘“‘ Essays of Elia,”
refers to it with warm commendation. Edward Irving
pronounced it a godsend. Some idea of the lively
interest which the fine literary circle gathered around
the hearth of Lamb felt in the beautiful simplicity of
Woolman’s pages may be had from the Diary of Henry
Crabb Robinson, one of their number, himself a man
of wide and varied culture, the intimate friend of Goethe,
Wordsworth, and Coleridge. In his notes for First
Month, 1824, he says, after a reference to a sermon of
his friend Irving, which he feared would deter rather
than promote belief : “How different this from John
Woolman’s Journal I have been reading at the same
time! Aperfect gem! His isa schéne Scele, a beautiful
soul. An illiterate tailor, he writes in a style of the most
exquisite purity and grace. His moral qualities are
transferred to his writings. Had he not been so very
humble, he would have written a still better book ; for,

°

Introduction by $. G. Whittier. 3

fearing to indulge in vanity, he conceals the events in ,

which he was a great actor. His religion was love. His®*°*:
whole existence and all his passions were love. If one **

could venture to impute to his creed, and not to his
personal character, the delightful frame of mind he ex-
hibited, one could not hesitate to be a convert. His
Christianity is most inviting,—it is fascinating!” One
of the leading British reviews a few years ago, referring to
this Journal, pronounced its author the man who, in all the
centuries since the advent of Christ, lived fea to the
Divine pattern "The author of “The Patience of Hope,’2*
whose author ity in devotional literature is unquestioned,

says of him ¢“ John Woolman’s gift was love,—a charity >
of which it does not enter into the natural Teart of man to
conceive, and of which the more ordinary experiences,
even of renewed nature, give but a faint shadow. Every
now and then, in the world’s history, we meet with such
men, the kingsand priests of Humanity, on whose heads”
this precious ointment has been so poured forth that it
has run down to the skirts of their clothing, and extended
over the whole of the visible creation ; men who have
entered, like Francis of Assisi, into the secret of that
deep amity with God and with his creatures which makes
man to be in league with the stones of the field, and the
beasts of the field to be at peace with him. In this pure,
universal charity there is nothing fitful or intermittent,
nothing that comes and goes in showers and gleams and
sunbursts. Its springs are deep and constant, its rising

~f

we

is like that of a mighty river, its very overflow calm and

steady, leaving life and fertility behind it.”

After all, anything like personal eulogy seems out of
place in speaking of one who in the humblest self-abase-
ment sought no place in the world’s estimation, content

* The author of “The Patience of Hope” (Dora Greenwell) published an
appreciation of John Woolman in 1871 ; now out of print (1900),

a

4 Introduction by ¥. G. Whittier.

to be only a passive instrument in the hands of his
Master ; and who, as has been remarked, through
modesty concealed the events in which he was an actor.
A desire to supply in some sort this deficiency in his
Journal is my especial excuse for this introductory paper.

It is instructive to study the history of the moral
progress of individuals or communities; to mark the
gradual development of truth, to watch the slow germina-
tion of its seed sown in simple obedience to the command
of the Great Husbandman, while yet its green promise,
as well as its golden fruition, was hidden from the eyes
of the sower; to go back to the well-springs and
fountain-heads, tracing the small streamlet from its
hidden source, and noting the tributaries which swell its
waters, as it moves onward, until it becomes a broad
river, fertilizing and gladdening our present humanity.
To this end it is my purpose, as briefly as possible, to

“narrate the circumstances attending the relinquishment
of slaveholding by the Society of Friends, and to hint at
the effect of that act of justice and humanity upon the
abolition of slavery throughout the world.

At an early period after the organization of the
Society, members of it emigrated to the Maryland,
Carolina, Virginia,and New England colonies. The act of
banishment enforced against dissenters under Charles II.
consigned others of the sect to the West Indies, where
there frugality, temperance, and thrift transmuted their
intended punishment into a blessing. Andrew Marvell,
the inflexible republican statesman, in some of the
sweetest and tenderest lines in the English tongue, has
happily described their condition :—

““* What shall we do but sing His praise
Who led us through the watery maze,
Jnto an isle so long unknown,
And yet far kinder than our own ?

Iutroduction by $. G. Whittier. 5

He lands us on a grassy stage,

Safe from the storms and prelates’ rage ;

He gives us this eternal spring,

Which here enamels everything,

And sends the fowls to us in care,

On daily visits through the air.

He hangs in shades the orange bright,

Like golden lamps, in a green night,

And doth in the pomegranate close

Jewels more rich than Ormus shows.
* * * *

And in these rocks for us did frame

A temple where to sound His name.
Oh! let our voice His praise exalt,
Till it arrive at Heaven’s vault,

Which then, perhaps rebounding, may
Echo beyond the Mexic bay.’

So sang they in the English boat,

A holy and a cheerful note ;

And all the way, to guide their chime,
~ With falling oars they kept the time.”

Unhappily, they very early became owners of slaves,
in imitation of the colonists around them. No positive
condemnation of the evil system had then been heard in
the British islands. Neither English prelates nor ex-
pounders at dissenting conventicles had aught to say
against it. Few colonists doubted its entire compatibility
with Christian profession and conduct. Saint and sinner,
ascetic and worldling, united in its practice. Even the
extreme Dutch saints of Bohemia Manor on the Dela-
ware, the pietists of John de Labadie, sitting at meat
with hats on, and pausing ever and anon with suspended
mouthfuls to hear a brother’s or sister’s exhortation, and
sandwiching prayers between the courses, were waited
upon by negro slaves. Everywhere men were contend-
ing with each other upon matters of faith, while, so far
as their slaves were concerned, denying the ethics of
Christianity itself.

6 Introduction by F. G. Whittier.

Such was the state of things when, in 1671, George
Fox visited Barbadoes. He was one of those men to
whom it is given to discern through the mists of custom
and prejudice something of the lineaments of absolute
truth, and who, like the Hebrew lawgiver, bear with
them, from a higher and purer atmosphere, the shining
evidence of communion with the Divine Wisdom. He
saw slavery in its mildest form among his friends, but
his intuitive sense of right condemned it. He solemnly
admonished those who held slaves to bear in mind that
they were brethren, and to train them up in the fear of
God. “I desired, also,” he says, “that they would
cause their overseers to deal gently and mildly with
their negroes, and not use cruelty towards them as the
manner of some hath been and is; and that, after cer-
tain years of servitude, they should make them free.”

In 1675, the companion of George Fox, William
Edmundson, revisited Barbadoes, and once more bore
testimony against the unjust treatment of slaves. He
was accused of endeavouring to excite an insurrection
among the blacks, and was brought before the Governor
on the charge. It was probably during this journey
that he addressed a remonstrance to friends in Mary-
land and Virginia on the subject of holding slaves. It
is one of the first emphatic and decided testimonies
on record against negro slavery as incompatible with
Christianity, if we except the Papal bulls of Urban and
Leo the Tenth. :

Thirteen years after, in 1688, a meeting of German
Quakers, who had emigrated from Kriesheim, and
settled at Germantown, Pennsylvania, addressed a
memorial against “the buying and keeping of negroes”
to the Yearly Meeting for the Pennsylvania and New
Jersey colonies. That meeting took the subject into
consideration, but declined giving judgment in the case.

Introduction by F¥. G. Whittier. 7

In 1696, the Yearly Meeting advised against “ bringing
in any more negroes.” In 1714, in its Epistle to London
Friends, it expresses a wish that Friends would be “less
concerned in buying or selling slaves.” The Chester
Quarterly Meeting, which had taken a higher and
clearer view of the matter, continued to press the
Yearly Meeting to adopt some decided measure against
any traffic in human beings.

The Society gave these memorials a cold reception.
The love of gain and power was too strong, on the part
of the wealthy and influential planters and merchants
who had become slaveholders, to allow the scruples of
the Chester Meeting to take the shape of discipline.
The utmost that could be obtained of the Yearly
Meeting was an expression of opinion adverse to the
importation of negroes, and a desire that ‘‘ Friends
generally do, as much as may be, avoid buying such
negroes as shall hereafter be brought in, rather than
offend any Friends who are against it ; yet this is only
caution, and not censure.”

In the meantime the New England Yearly Meeting
was agitated by the same question. Slaves were im-
ported into Boston and Newport, and Friends became
purchasers, and in some instances were deeply impli-
cated in the foreign traffic. In 1716, the Monthly
Meetings of Dartmouth and Nantucket suggested that it
was “not agreeable to truth to purchase slaves and
keep them during their term of life.” Nothing was
done in the Yearly Meeting, however, until 1727, when
the practice of importing negroes was censured. That
the practice was continued notwithstanding, for many
years afterwards, is certain. In 1758, a rule was adopted
prohibiting Friends within the limits of New England
Yearly Meeting from engaging in or countenancing the
foreign slave-trade.

8 Introduction by F. G. Whittier.

In the year 1742 an event, simple and inconsiderable
in itself, was made the instrumentality of exerting a
mighty influence upon slavery in the Society of Friends.
A small storekeeper at Mount Holly,* in New Jersey, a
member of the Society, sold a negro woman, and
requested the young man in his employ to make a bill
of sale of her. On taking up his pen, the young clerk
felt a sudden and strong scruple in his mind. The
thought of writing an instrument of slavery for one of
his fellow-creatures oppressed him. God’s voice against
the desecration of his image spoke in his soul. He
yielded to the will of his employer, but, while writing
the instrument, he was constrained to declare, both to
the buyer and the seller, that he believed slave-keeping
inconsistent with the Christian religion. This young

* Mount: Holly is a village lying in the western part of the long, narrow
township of Northampton, on Rancocas Creek, a tributary of the Delaware. In
John Woolman’s day it was almost entirely a settlement of'Friends. A very few
of the old houses with their quaint stoops or porches are left. That occupied by
John Woolman was a small, plain, two-story structure, with two windows in each
story in front, a four-barred fence enclosing the grounds, with the trees he planted
and loved to cultivate. The house was not painted, but whitewashed: The name
of the place is derived from the highest hill in the county, rising two hundred feet
above the sea, and commanding a view of a rich and level country, of cleared
farms and woodlands. Here, no doubt, John Woolman often walked under the
shadow of its holly-trees, communing with nature and musing on the great themes
of life and duty.

When the excellent Joseph Sturge was in this country, some thirty years ago,
on his errand of humanity, he visited Mount Holly, and the house of Woolman,
then standing. He describes it as a very “humble abode.”” But one person was
then living in the town who had even seen its venerated owner. This aged man
stated that he was at Woolman’s little farm in the season of harvest, when it was
customary among farmers to kill a calf or sheep for the Jabourers. John Woolman,
unwilling that the animal should be slowly bled to death, as the custom had been,
and to spare it unnecessary suffering, had a smooth block of wood prepared to
receive the neck of the creature, when a single blow terminated its existence.
Nothing was more remarkable in the character of Woolman than his concern for
the well-being and comfort of the brute creation. “ What is religion ?”? asks the
old Hindoo writer of the Vishnu Sarman. “Tenderness toward all creatures.”? Or,
as Woolman expresses it, ‘““ Where the love of God is verily perfected a tenderness
towards all creatures made subject to our will is experienced, and a care felt that
we do not lessen that sweetness of life in the animal Pe which the Creator
intends for them under our government.” 4

¥ ~

Introduction by F. G. Whittier. 9

man was John Woolman. The circumstance above
named was the starting-point of a lifelong testimony
against slavery. In the year 1746 he visited Maryland,
Virginia, and North Carolina. He was afflicted by the
prevalence of slavery. It appeared to him, in his own
words, ‘‘as a dark gloominess overhanging the land.”
On his return, he wrote an essay on the subject, which
was published in 1754. Three years after, he made
a second visit to the Southern meetings of Friends.
Travelling as a minister of the gospel, he was compelled
to sit down at the tables of slave-holding planters, who
were accustomed to entertain their friends free of cost,
and who could not comprehend the scruples of their
guest against receiving as a gift food and lodging which
he regarded as the gain of oppression. He was a poor
man, but he loved truth more than money. He there-
fore either placed the pay for his entertainment in the
hands of some member of the family, for the benefit
of the slaves, or gave it directly to them, as he had
opportunity.* Wherever he went, he found his fellow-
professors entangled in the mischief of slavery. Elders
and ministers, as well as the younger and less high in

* The tradition is that he travelled mostly on foot during his journeys among
slaveholders. Brissot, in his “New Travels in America,” published in 1788, says:
“ John Woolman, one of the most distinguished of men in the cause of humanity,
travelled much as a minister of his sect, but always on foot, and without money,
in imitation of the Apostles, and in order to be ina situation to be more useful to
poor people and the blacks. He hated slavery so much that he could not taste
food provided by the labour of slaves.” That this writer was on one point misin-
formed is manifest from the following passage from the Journal: “When I
expected soon to leave a friend’s house where I had entertainment, if I believed
that I should not keep clear from the gain of oppression without leaving money, I
spoke to one of the heads of the family privately, and desired them to accept of
pieces of silver, and give them to such of their negroes as they believed would make
the best use of them; and at other times I gave them to the negroes myself, as the
way looked clearest to me. Before I came out, I had provided a large number of
small pieces for this purpose, and thus offering them to some who appeared to be
wealthy people was a trial both to me and them, But the fear of the Lord so
covered me at times that my way was made easier than I expected; and few, if
any, manifested any resentment at the offer, and most of them, after some conver-
sation, accepted of them.”

10 Introduction by $. G. Whittier.

profession, had their house servants and field hands.
He found grave drab-coated apologists for the slave-
trade, who quoted the same Scriptures, in support of
oppression and avarice, which have since been cited by
Presbyterian doctors of divinity, Methodist bishops, and
Baptist preachers for the same purpose. He found the
meetings generally in a low and evil state. The gold of
original Quakerism had become dim, and the fine gold
changed. The spirit of the world prevailed among
them, and had wrought an inward desolation. Instead
of meekness, gentleness, and heavenly wisdom, he found
“‘a spirit of fierceness and love of dominion.” In love,
but at the same time with great faithfulness, he endea-
voured to convince the masters of their error, and to
awaken a degree of sympathy for the enslaved.

At this period, or perhaps somewhat earlier, a remark-
able personage took up his residence in Pennsylvania.
He was by birthright a member of the Society of
Friends, but having been disowned in England for
some extravagances of conduct and language, he spent
some years in the West Indies, where he became deeply
interested in the condition of the slaves. His violent
denunciations of the practice of slaveholding excited
the anger of the planters, and he was compelled to leave
the islands. He came to Philadelphia, but, contrary to
his expectations, he found the same evil existing there.
He shook off the dust of the city, and took up his abode
in the country, a few miles distant. His dwelling was
a natural cave, with some slight addition of his own
making. His drink was the spring-water flowing by
his door ; his food, vegetables alone. He persistently
refused to wear any garment or eat any food purchased
at the expense of animal life, or which was in any
degree the product of slave labour. Issuing from his
cave, on his mission of preaching “deliverance to the

Introduction by $. G. Whittier. Ir

captive,” he was in the habit of visiting the various
meetings for worship and bearing his testimony against.
slaveholders, greatly to their disgust and indignation.
On one occasion he entered the Market Street Meeting,
and a leading Friend requested someone to take him
out. A burly blacksmith volunteered to do it, leading
him to the gate and thrusting him out with such force
that he fell into the gutter of the street. There he lay
until the meeting closed, telling the bystanders that he
did not feel free to rise himself. ‘‘ Let those who cast
me here raise me up. It is their business, not mine.”

His personal appearance was in remarkable keeping
with his eccentric life. A figure only four and a half
feet high, hunchbacked, with projecting chest, legs
‘small and uneven, arms longer than his legs; a huge
head, showing only beneath the enormous white hat
large solemn eyes and a prominent nose ; the rest of his
face covered with a snowy semicircle of beard falling
low on his breast,—a figure to recall the old legends of
troll, brownie, and kobold. Such was the irrepressible
prophet who troubled the Israel of slaveholding
Quakerism, clinging like a rough chestnut-burr to the
skirts of its respectability and settling like a pertinacious.
gad-fly on the sore places of its conscience.

On one occasion, while the annual meeting was in
session at Burlington, N. J., in the midst of the solemn
silence of the great assembly, the unwelcome figure of
Benjamin Lay, wrapped in his long white overcoat, was
seen passing up the aisle. Stopping midway, he ex-
claimed, “ You slaveholders! Why don’t you throw off
your Quaker coats as I do mine, and show yourselves as
you are?” Casting off as he spoke his outer garment,
he disclosed to the astonished assembly a military coat
underneath and a sword dangling at his heels. Holding
in one hand a large book, he drew his sword with the

=e

Be) Introduction by F. G. Whittier.

other. “In the sight of God,” he cried, “you are as
Suilty as if you stabbed your slaves to the heart, as I do
this book !” suiting the action to the word, and piercing
a small bladder filled with the juice of poke-weed
(Phytolacca decandra), which he had concealed between
the covers, and sprinkling as with fresh blood those who
sat near him. John Woolman makes no mention of this
circumstance in his Journal, although he was probably
present, and it must have made a deep impression on
his sensitive spirit. The violence and harshness of Lay’s
testimony, however, had nothing in common with the
tender and sorrowful remonstrances and appeals of the
former, except the sympathy which they both felt for
the slave himself.*

Still later, a descendant of the persecuted French
Protestants, Anthony Benezet, a man of uncommon
tenderness of feeling, began to write and speak against
slavery. How far, if at all, he was moved thereto by
the example of Woolman is not known, but it is certain
that the latter found in him a steady friend and coad-
jutor in his efforts to awaken the slumbering moral sense
of his religious brethren. The Marquis de Chastellux,
author of De la Félicite Publique, describes him as a
small, eager-faced man, full of zeal and activity, constant-
ly engaged in works of benevolence, which were by no
means confined to the blacks. Like Woolman and Lay,
he advocated abstinence from intoxicating spirits. The
poor French neutrals who were. brought to Philadelphia
from Nova Scotia, and landed penniless and despairing

* Lay was well acquainted with Dr. Franklin, who sometimes visited him.
Among other schemes of reform he entertained the idea of converting all mankind
to Christianity. This was to be done by three witnesses,—himself, Michael Lovell,
and Abel Noble, assisted by Dr. Franklin. But on their first meeting at the Doctor's
house, the three “chosen vessels” got into a violent controversy on points of
doctrine, and separated in ill-humour, The philosopher, who had béen an amused

listener, advised the three sages to give up the project of converting the world until
they had learned to tolerate each other.

Introduction by F$. G. Whiltier. 13

among strangers in tongue and religion, found in him a
warm and untiring friend, through whose aid and sym-
pathy their condition was rendered more comfortable
than that of their fellow-exiles in other colonies.*

The annual assemblage of the Yearly Meeting in 1758
at Philadelphia must ever be regarded as one of the
most important religious convocations in the history of
the Christian Church. The labours of Woolman and his
few but earnest associates had not been in vain. A deep
and tender interest had been awakened ; and this meet-
ing was looked forward to with varied feelings of
solicitude by all parties. All felt that the time had come .
for somé definite action ; conservative and reformer
stood face to face in the Valley of Decision. John
Woolman, of course, was present,—a man humble and
poor in outward appearance, his simple dress of undyed
homespun cloth contrasting strongly with the plain but
rich apparel of the representatives of the commerce of
the city and of the large slave-stocked plantations of the
country. Bowed down by the weight of his concern for
the poor slaves and for the well-being and purity of the
Society, he sat silent during the whole meeting, while
other matters were under discussion. ‘My mind,” he
says, ‘‘ was frequently clothed with inward prayer ; and
I could say with David that ‘tears were my meat and

% The reader of ‘ Evangeline” will recallin this connection the words of the
poet :—
“Jn that delightful land which is washed by the Delaware's waters,
Guarding in sylvan shades the name of Penn the apostle,
Stands on the banks of its beautiful stream the city he founded,
There from troubled sea had Evangeline landed, an exile,
Finding among the children of Penn a home and a country.
There old René Leblanc had died ; and when he departed,
Saw athis side only one of all his hundred descendants.
Something at least there was in the friendly streets of the city,
Something that spake to her heart, and made her no longer a stranger ;:
And her ear was pleased with the Thee and Thou of the Quakers,
For it recalled the past, the old Acadian country,
Where all men were equal, and all were brothers and sisters.”

14 Introduction by F. G. Whittier.

drink, day and night.’ The case of slave-keeping lay
heavy upon me ; nor did I find any engagement to speak
directly to any other matter before the meeting.” When
the important subject came up for consideration many
faithful Friends spoke with weight and earnestness. No
one openly justified slavery as a system, although some
expressed a concern lest the meeting should go into
measures calculated to cause uneasiness to many members
of the Society. . It was also urged that Friends should
wait patiently until the Lord in his own time should
open a way for the deliverance of the slave. This was
replied to by John Woolman. “My mind,” he said,
“is led to consider the purity of the Divine Being
and the justice of his judgments ; and herein my soul is
covered with awfulness. I cannot forbear to hint of
some cases where people have not been treated with the
purity of justice, and the event has been most lament-
able. Many slaves on this continent are oppressed, and
their cries have entered into the ears of the Most High.
Such are the purity and certainty of his judgments,
that He cannot be partial in our favour. In infinite love
‘and goodness He hath opened our understandings from
‘one time to another, concerning our duty toward this
people ; and it is not a time for delay. Should we now
be sensible of what He requires of us, and through a
respect to the private interest of some persons, or
through a regard to some friendships which do not stand
upon an immutable foundation, neglect to do our duty in
firmness and constancy, still waiting for some extra-
ordinary means to bring about their deliverance, God
may by terrible things in righteousness answer us in this
matter.”

This solemn and weighty appeal was responded to by
many in the assembly, in a spirit of sympathy and unity.
Some of the slaveholding members expressed their

introduction by $. G. Whittier. 15

willingness that a strict rule of discipline should be
adopted against dealing in slaves for the future. To this
it was answered that the root of the evil would never be
reached effectually until a searching inquiry was made
into the circumstances and motives of such as held
slaves. At length the truth ina great measure triumphed
over all opposition; and, without any public dissent,
the meeting agreed that the injunction of our Lord and
Saviour to do to others as we would that others should
do to us should induce Friends who held slaves ‘to set
them at liberty, making a Christian provision for them,”
and four Friends—John Woolmzn, John Scarborough,
Daniel Stanton, and John Sykes—were approved of as
suitable persons to visit and treat with such as kept
slaves, within the limits of the Meeting.

This painful and difficult duty was faithfully per-
formed. In that meekness and humility of spirit which
has nothing in common with the “fear of man, which
bringeth a snare,” the self-denying followers of their
Divine Lord and Master “went about doing good.” In
the city of Philadelphia, and among the wealthy planters
of the country, they found occasion often to exercise a
great degree of patience, and to keep a watchful guard
over their feelings. In his Journal for this important
period of his life John Woolman says but little of his
own services. How arduous and delicate they were may
be readily understood. The number of slaves held by
members of the Society was very large. Isaac Jackson,

‘in his report of his labours among slaveholders in a
single Quarterly Meeting, states that he visited the
owners of more than eleven hundred slaves. From the
same report may be gleaned some hints of the difficulties
which presented themselves. One elderly man says he
has well brought up his eleven slaves, and ‘‘now they
must work to maintain him.” Another owns it is all

16 Introduction by F$. G. Whittier.

wrong, but “cannot release his slaves; his tender wife
under great concern of mind” on account of his refusal.
A.third has fifty slaves, knows it to be wrong, but can’t
see his way clear out of it. “ Perhaps,” the report says,
“interest dims his vision.” A fourth is full of ‘‘ excuses
and reasonings.” ‘Old Jos. Richison has forty, and is
determined to keep them.” Another man _ has fifty,
and “means to keep them.” Robert Ward “wants to
release his slaves, but his wife and daughters hold back.”
Another “owns it is wrong, but says he will not part
with his negroes—no, not while he lives.” The far
greater number, however, confess the wrong of slavery
and agree to take measures for freeing their slaves.*

An extract or two from the Journal at this period wil!

* An incident occurred during this visit of Isaac Jackson which impressed him
deeply. On the last evening, just as he was about to turn homeward, he was told
that a member of the Society whom he had not seen owned a very old slave who
was happy and well cared for. It was a case which it was thought might well be
left to take care of itself. Isaac Jackson, sitting in silence, did not feel his mind
quite satisfied ; and as the evening wore away, feeling more and more exercised,
he expressed his uneasiness, when a young son of his host eagerly offered to go
with him and show him the road to the place. The proposal was gladly accepted.
On introducing the object of their visit, the Friend expressed much surprise that
any uneasiness should be felt in the case, but at length consented to sign the form
of emancipation, saying, at the same time, it would make no difference in their
relations, as the old man was perfectly happy. At Isaac Jackson's request the slave
was called in and seated before them. His form was nearly double, his thin hands
were propped on his knees, his white head was thrust forward, and his keen, rest-
less, inquiring eyes gleamed alternately on the stranger and on his master. At
length he was informed of what had been done ; that he was no longer aslave, and
that his master acknowledged his past services entitled him to a maintenance so
long as he lived. The old man listened in almost breathless wonder, his head
Slowly sinking on his breast. After a short pause, he clasped his hands, then

“spreading them high over his hoary head, slowly and reverently exclaimed, ‘‘Oh,
goody Gody, oh !”—bringing his hands again down on his knees. Then raising
them as before, he twice repeated the solemn exclamation, and with streaming
eyes and a voice almost too much choked for utterance, he continued, “JZ thought
I should die a slave, and now I shall die a free man!”

It is a striking evidence of the divine compensations which are sometimes
graciously vouchsafed to those who haye been faithful to duty, that on his death-
bed this affecting scene was vividly revived in the mind of Isaac Jackson, At that
supreme moment, when all other pictures of time were fading out, that old face,
full of solemn joy and devout thanksgiving, rose before him, and comforted him as
with the blessing of God.

Introduction by $. G. Whittier. 17

serve to show both the nature of the service in which he
was engaged and the frame of mind in which he accom-
plished it.

‘In the beginning of the 12th month I joined in
company with my friends, John Sykes and Daniel
Stanton, in visiting such as had slaves. Some, whose
hearts were rightly exercised about them, appeared to
be glad of our visit, but in some places our way was
more difficult. I often saw the necessity of keeping
down to that root from whence our concern proceeded,
and have cause in reverent thankfulness humbly to bow
down before the Lord who was near to me, and _pre-
served my mind in calmness under’some sharp conflicts,
and begat a spirit of sympathy and tenderness in me
towards some who were grievously entangled by the
spirit of this world.”

“Ist month, 1759.—Having found my mind drawn
to visit some of the more active members of society at
Philadelphia who had slaves, I met my friend John
Churchman there by agreement, and we continued
about a week in the city. We visited some that were
sick, and some widows and their families; and the
other part of the time was mostly employed in visiting
‘such as had slaves. It was a time of deep exercise ;
but looking often to the Lord for assistance, He in
unspeakable kindness favoured us with the influence of
that spirit which crucifies to the greatness and splendour
of this world, and enabled us to go through some heavy
labours, in which we found peace.”

These labours were attended with the blessing of the
God of the poor and oppressed. Dealing in slaves was
almost entirely abandoned, and many who held slaves
set them at liberty. But many members still continuing
the practice, a more emphatic testimony against it was
issued by the Yearly Meeting in 1774; and two years.

3

18 Introduction by F. G. Whittier.

after the subordinate meetings were directed to deny the
right of membership to such as persisted in holding their
fellowmen as property.

A concern was now felt for the temporal and religious
welfare of the emancipated slaves and, in 1779, the
Yearly Meeting came to the conclusion that some re-
paration was due from the masters to their former slaves
for services rendered while in the condition of slavery.
The following is an extract from an epistle on this sub-
ject :—

“We are united in judgment that the state of the
oppressed people who have been held by any of us, or
our predecessors, in captivity and slavery, calls for a deep
inquiry and close examination how far we are clear of
withholding from them what under such an exercise may
open to view as their just right ; and therefore we ear-
nestly and affectionately entreat our brethren in religious
profession to bring this matter home, and that all who
have let the oppressed go free may attend to the further
openings of duty.

“A tender Christian sympathy appears to be awakened
in the minds of many who are not in religious profession
with us, who have seriously considered the oppressions
and disadvantages under which those people have long
laboured ; and whether a pious care extended to their
offspring is hot justly due from us to them is a consider-
ation worthy our serious and deep attention.”

Committees to aid and advise the coloured people were
accordingly appointed in the various Monthly Meetings.
Many former owners of slaves faithfully paid the latter
for their services, submitting to the award and judgment
of arbitrators as to what justice required at their hands.
So deeply had the sense of the wrong of slavery sunk
into the hearts of Friends !

Introduction by $. G. Whittier. 19

John Woolman, in his Journal for 1769, states, that
having some years before, as one of the executors of a
will, disposed of the services of a negro boy belonging to
the estate until he should reach the age of thirty years,
he became uneasy in respect to the transaction, and,
although he had himself derived no pecuniary benefit from
it, and had.simply as the agent of the heirs of the estate
to which the boy belonged, he executed a bond, binding
himself to pay the master of the young man for four
years and a half of his unexpired term of service.

The appalling magnitude of the evil against which he
felt himself especially called to contend was painfully
manifest toJohn Woolman. Atthe outset, all about him,
in every department of life and human activity, in the
state and the church, he saw evidences of its strength,
and of the depth and extent to which its roots had
wound their way among the foundations of society. Yet
he seems never to have doubted for a moment the power
of simple truth to eradicate it, nor to have hesitated as
to his own duty in regard to it. There was no groping
like Samson in the gloom; no feeling in blind wrath and
impatience for the pillars of the temple of Dagon.
“ The candle of the Lord shone about him,” and his
path lay clear and unmistakable before him. He believed
in the goodness of God that leadeth to repentance ; and
that love could reach the witness for itself in the hearts
of all men, through all entanglements of custom and
every barrier of pride and selfishness. No one could
have a more humble estimate of himself ; but as he went
forth on his errand of mercy he felt the Infinite Power
behind him, and the consciousness that he had known a
preparation from that Power “to stand as a trumpet
through which the Lord speaks.” The event justified
his confidence ; wherever he went hard hearts were
softened, avarice and love of power and pride of opinion
gave way before his testimony of love.

20 Introduction by F. G. Whittier.

The New England Yearly Meeting then, as now, was
held in Newport, on Rhode Island. In the year 1760
John Woolman, in the course of a religious visit to
New England, attended that meeting. He saw the
horrible traffic in human beings,—the slave-ships lying
at the wharves of the town,—the sellers and buyers of
men and women and children thronging the market-
place. The same abhorrent scenes which a few years
after stirred the spirit of the excellent Hopkins to
denounce the slave-trade and slavery as hateful in the
sight of God to “his congregation at Newport were
enacted in the full view and hearing of the annual con-
vocation of Friends, many of whom were themselves
partakers in the shame and wickedness. ‘“ Under-
standing,” he says, ‘that a large number of slaves had
been imported from Africa into the town, and were then
on sale by a member of our Society, my appetite failed ;
I grew outwardly weak, and had a feeling of the con-
dition of Habakkuk: ‘When I heard, my belly trembled,
my lips quivered; I trembled in myself, that I might
rest in the day of trouble.’ I had many cogitations, and
was sorely distressed.” He prepared a memorial to the
Legislature, then in session, for the signatures of
Friends, urging that body to take measures to put an
end to the importation of slaves. His labours in the
Yearly Meeting appear to have been owned and blessed
by the Divine Head of the Church. The London
Epistle for 1758, condemning the unrighteous traffic in
men, was read, and the substance of it embodied in the
discipline of the meeting; and the following query was
adopted, to be answered by the subordinate meetings :—

“Are Friends clear of importing negroes, or buying
them when imported; and do they use those well,
where they are possessed by inheritance or otherwise,
endeavouring to train them up in principles of religion?”

Introduction by $. G. Whittier. 21

At the close of the Yearly Meeting, John Woolman
requested those members of the Society who held slaves
to meet with him in the chamber of the house for worship,
where he expressed his concern for the well-being of
the slaves, and his sense of the iniquity of the practice
of dealing in or holding them as property. His tender
exhortations were not lost upon his auditors; his re-
marks were kindly received, and the gentle and loving
spirit in which they were offered reached many hearts.

In 1769, at the suggestion of the Rhode Island Quar-
terly Meeting, the Yearly Meeting expressed its sense of
the wrongfulness of holding slaves, and appointed a
large committee to visit those members who were
implicated in the practice. The next year this com-
mittee reported that they had completed their service,
“and that their visits mostly seemed to be kindly
accepted. Some Friends manifested a disposition to set
such at liberty as were suitable; some others, not having
so clear a sight of such an unreasonable servitude as
could be desired, were unwilling to comply. with the
advice given them at present, yet seemed willing to take
it into consideration ; a few others manifested a dispo-
sition to keep them in continued bondage.”

It was stated in the Epistle to London Yearly Meeting
of the year 1772 that a few Friends had freed their slaves
from bondage, but that others ““have been so reluctant
thereto that they have been disowned for not complying
with the advice of this Meeting.”

In 1773 the following minute. was made: “It is our
sense and judgment that truth not only requires the
young of capacity and ability, but likewise the aged and
impotent, and also all in a state of infancy and nonage,
among Friends, to be discharged and set free from a
state of slavery, that we do no more claim property in
the human race, as we do in the brutes that perish.”

22 Introduction by $. G. Whittier.

In 1782 no slaves were known to be held in the New
England Yearly Meeting. The next year it was recom-
mended to the subordinate meetings to appoint com-
mittees to effect a proper and just settlement between the
manumitted slaves and their former masters, for their past
services. In 1'784 it was concluded by the Yearly Meeting
that any former slaveholder who refused to comply with
the award of these committees should, after due care
and labour with him, be. disowned from the Society.
This was effectual; settlements without disownment
were made to the satisfaction of all parties, and every
case was disposed of previous to the year 1787.

In the New York Yearly Meeting slave-trading was
prohibited about the middle of the last century. In 1771,
in consequence of an epistle from the Philadelphia
Yearly Meeting, a committee was appointed to visit
those who held slaves, and to advise with them in
relation to emancipation. In 1776 it was made a dis-
ciplinary offence to buy, sell, or hold slaves upon any
condition. In 1784 but one slave was to be found in the
limits of the meeting. In the same year, by answers
from the several subordinate meetings, it was ascertained
that an equitable settlement for past services had been
effected between the emancipated negroes and _ their
masters in all save three cases.

In Virginia Yearly Meeting slavery had its strongest
hold. Its members, living in the midst of slaveholding
communities, were necessarily exposed to influences
adverse to emancipation. I have already alluded to the
epistle addressed to them by William Edmundson, and
to the labours of John Woolman while travelling among
them. In 1757 the Virginia Yearly Meeting condemned
the foreign slave-trade. In 1764 it enjoined upon its
members the duty of kindness towards their servants, of
educating them, and carefully providing for their food

Introduction by $. G. Whittier. 23

and clothing. Four years after, its members were
strictly prohibited from purchasing any more slaves. In
1773 it earnestly recommended the immediate manumis-
sion of all slaves held in bondage, after the females had
reached eighteen and the males twenty-one years of age.
At the same time it was advised that committees should
be appointed for the purpose of instructing the eman-
cipated persons in the principles of morality and religion,
and for advising and aiding them in their temporal
concerns.

I quote a single paragraph from the advice sent down
to the subordinate meetings, as a beautiful manifestation
of the fruits of true repentance : —

“Tt is the solid sense of this meeting, that we of the
present generation are’ under strong obligations to
express our love and concern for the offspring of those
people who by their labours have greatly contributed
towards the cultivation of these colonies under the
afflictive disadvantage of enduring a hard bondage ; and
many amongst us are enjoying the benefit of their toil.”

In 1784 the different Quarterly Meetings having
reported that many still held slaves, notwithstanding the
advice and entreaties of their friends, the Yearly Meet-
ing directed, that where endeavours to convince those
offenders of their error proved ineffectual, the Monthly
Meetings should proceed to disown them. We have no
means of ascertaining the precise number of those
actually disowned for slaveholding in the Virginia Yearly
Meeting, but it is well known to have been very small.
In almost all cases the care and assiduous labours of
those who had the welfare of the Society and of human-
ity at heart were successful in inducing offenders to
manumit their slaves, and confess their error in resisting
the wishes of their friends, and bringing reproach upon
the cause of truth.

24 Introduction by $. G. Whittier.

So ended slavery in the Society of Friends. For
three quarters. of a century the advice put forth in the
meetings of the Society at stated intervals, that Friends
should be ‘careful to maintain their testimony against
slavery,” has been adhered to so far as owning, or even
hiring, a slave is concerned. Apart from its first-fruits
of emancipation, there is a perennial value in the ex-
ample exhibited of the power of truth, urged patiently
and in earnest love, to overcome the difficulties in the
way of eradication of an evil system, strengthened by
long habit, entangled with all the complex relations of
society, and closely allied with the love of power, the
pride of family, and the lust of gain.

The influence of the life and labours of John Wool-
man has by no means been confined to the religious
society of which he wasa member. It may be traced
wherever.a step in the direction of emancipation has
been taken in this country or in Europe. During the
war of the Revolution many of the noblemen and
officers connected with the French army became, as
their journals abundantly testify, deeply interested in
the Society of Friends, and took back to France with
them something of its growing anti-slavery sentiment.
Especially was this the case with Jean Pierre Brissot,
the thinker and statesman of the Girondists, whose
intimacy with Warner Mifflin, a friend and disciple of
Woolman, so profoundly affected his whole after life.
He became the leader of the “ Friends of the Blacks,”
and carried with him to the scaffold a profound hatred
of slavery. To his efforts may be traced the proclama-
tion of Emancipation in Hayti by the commissioners of
the French convention, and indirectly the subsequent
uprising of the blacks and their successful establishment
of a free government. The same influence reached
Thomas Clarkson and stimulated his early efforts for the

Introduction by $. G. Whittier, - 25

abolition of the slave-trade ; and in after life the volume
of the New Jersey Quaker was the cherished companion
of himself and his amiable helpmate. It was in a
degree, at least, the influence of Stephen Grellet and
William Allen, men deeply imbued with the spirit of
Woolman, and upon whom it might almost be said his
mantle had fallen, that drew the attention of Alexander
I. of Russia to the importance of taking measures for
the abolition of serfdom, an object the accomplishment
of which the wars during his reign prevented, but
which, left as a legacy of duty, has been peaceably
effected by his namesake, Alexander II. In the history
of Emancipation in our own country evidences of the
same original impulse of humanity are not wanting. In
1790 memorials against slavery from -the Society of
Friends were laid before the first Congress of the
United States. Not content with clearing their own
skirts of the evil, the Friends of that day took an active
part in the formation of the abolition societies of New
England, New York, Pennsylvania, Maryland, and
Virginia. Jacob Lindley, Elisha Tyson, Warner Mifflin,
James Pemberton, and other leading friends, were
known throughout the country as unflinching champions
of Freedom. One of the earliest of the class known as
modern abolitionists was Benjamin Lundy, a pupil in
the school of Woolman, through whom William Lloyd
Garrison became interested in the great work to which
his life has been so faithfully and nobly devoted.
Looking back to the humble workshop at Mount Holly
from the standpoint of the Proclamation of President
Lincoln, how has the seed sown in weakness been
raised up in power !
The larger portion of Woolman’s ree are devoted |
to the subjects of slavery, uncompensated labour, and the |
excessive toil and suffering of the many to support the

26 Introduction by $. G. Whittier.

luxury of the few. The argument running through them
is searching, and in its conclusions uncompromising, but
a tender love for the wrong-doer as well as the sufferer
underlies all. They aim to convince the judgment and
reach the heart without awakening prejudice and
passion. To the slaveholders of his time they must
have seemed like the voice of conscience speaking to
them in the cool of day. One feels, in reading them, the
tenderness and humility of a nature redeemed from all
pride and opinion and self-righteousness, sinking itself out
of sight, and intent only upon rendering smaller the sum
of human sorrow and sin by drawing men nearer to God
and to each other. The style is that of a man unlettered,
but with natural refinement and delicate sense of fitness,
the purity of whose heart enters into his language.
There is no attempt at fine writing, not a word or phrase
for effect ; it is the simple unadorned diction of one to
whom the temptations of the pen seem to have been
wholly unknown. He wrote as he believed from an
inward spiritual prompting; and with all his unaffected
humility he evidently felt that his work was done in the
clear radiance of

“The light which never was on land or sea.”

It was not for him to outrun his Guide, or, as Sir Thomas
Browne expresses it, to “ order the finger of the Almighty
to his will and pleasure, but to sit still under the soft
showers of Providence.” Very wise are these essays,
but their wisdom is not altogether that of this world.
They lead one away from all the jealousies, strifes, and
competitions of luxury, fashion, and gain, out of the close
air of parties and sects, into a region of calmness,—
“The haunt

Of every gentle wind whose breath can teach
The wild to love tranquillity ’—

Introduction by $. G. Whittier. 27

a quiet habitation where all things are ordered in what
he calls “the pure reason ” ; a rest from all self- seeking,
and where no man’s interest or activity conflicts with that
of another. Beauty they certainly have, but it is not that
which the rules of art recognize; a ceiain indefinable
purity pervades them, making one sensible, as he reads,
of a sweetness as of siolets: “ The secret of Woolman’s
purity of style,” said Dr. Channing, “ is that his eye was
"single, and that conscience dictated his words,” Of course
we are not to look to the writings of such a man for
tricks of rhetoric, the free play of imagination, or the
unscrupulousness of epigram and antithesis. He wrote
as he lived, conscious of “the great Task-master’s eye.”
With the wise heathen Marcus Aurelius Antoninus he had
learned to ‘‘ wipe out imaginations, to check desire, and
let the spirit that is the gift of God to every man as his
guardian and guide, bear rule.”

I have thought it inexpedient to swell the bulk of this
volume with the entire writings appended to the old
edition of the Journal, inasmuch as they mainly refer to
a system which happily on this continent is no longer a
question at issue. I content myself with throwing to-
gether a few passages from them which touch subjects
of present interest ; and in the Appendix at the close of
this volume will be found one of the last written and
longest of his papers,—‘‘ A Word of Remembrance and
Caution to the Rich.”

“Selfish men may possess the earth: it is the meek
alone who inherit it from the Heavenly Father free from
all defilements and perplexities of unrighteousness.”

‘‘ Whoever rightly advocates the cause of some , thereby &

promotes the good of the whole.” 9. 4 {et

“Tf one suffer by the unfaithfulness-of another, the
mind, the most noble part of him that occasions the
discord, is thereby alienated from its true happiness.”

28 Introduction by F. G. Whitter.

“There is harmony in the several parts of the Divine
work in the hearts of men. Hewholeads them to cease
from those gainful employments which are carried on in
the wisdom which is from beneath delivers also from the
desire of worldly greatness, and reconciles to a life so-
plain that a little suffices.”

“ After days and nights of drought, when the sky hath
grown dark, and clouds like lakes of water have hung
over our heads, I have at times beheld with awfulness
the vehement lightning accompanying the blessings of
the rain, a messenger from Him to remind us of our duty
in a right use of his benefits.”

“The marks of famine in a land appear as humbling
admonitions from God, instructing us by gentle chastise-
ments, that we remember that the outward supply of
life is a gift from our Heavenly Father, and that we should
not venture to use or apply that gift in a way contrary to
pure reason.”

“Oppression in the extreme appears terrible ; but
oppression in more refined appearances remains to be
oppression. To labour for a perfect redemption from
the spirit of it is the great business of the whole family
of Jesus Christ in this world.”

‘In the obedience of faith we die to self-love, and, our
life being ‘hid with Christ in God,’ our hearts are-en-
larged towards mankind universally; but many in
striving to get treasures have departed from this true
light of life and stumbled on the dark mountains. That
purity of life which proceeds from faithfulness in
following the pure spirit of truth, that state in which our
minds are devoted to serve God, and all our wants are
bounded by his wisdom, has often been opened to me
as a place of retirement for the children of the light, in
which we may be separated from that which.disordereth
and confuseth the affairs of society, and may have a

Introduction by F¥. G. Whittier. 29)

testimony for our innocence in the hearts of those who
_ -kehold us.”

“There is a principle which is pure, placed in the
human mind, which in different places and ages hath
_had different names ; it is, however, pure, and proceeds
from God. It 1s deep and inward, confined to no forms of
religion nor excluded from any, when the heart stands in
perfect sincerity. In whomsoever this takes root and.
grows, they become brethren.”

“The necessity of an inward stillness hath appeared
clear to my mind. In true silence strength is renewed,.
and the mind is weaned from all things, save as they may
be enjoyed in the Divine will ; and a lowliness in out-
ward living, opposite to sarclelle honour, becomes truly
acceptable to us. In the desire after outward gain the
mind is prevented from a perfect attention to the voice
of Christ ; yet being weaned from all things, except as.
they may she enjoyed in the Divine will, the pure light
shines into the soul. Where the fruits ee the spirit which
is of this world are brought forth by many who profess.
to be led by the Spirit of truth, and cloudiness is felt to.
be gathering over the visible church, the sincere in heart,
who abide in true stillness, and are exercised therein
before the Lord for his name’s sake, have knowledge of
Christ in the fellowship of his sufferings ; and inward
thankfulness is felt at times, that through Divine love our
own wisdom is cast out, and that forward, active part in
us is subjected, which would rise and do gual einen
without the pure leadings of the spirit of Christ. aa

“While aught remains in us contrary to a perfect
resignation of our wills, it is like a seal to the book
wherein is written ‘that good and acceptable and perfect
will of God’ concerning us. But when our minds.
entirely yield to Christ, that silence is known which
followeth the opening of the last of the seals. In this.

30 Introduction by $. G. Whittier,

silence we learn to abide in the Divine will, and there
feel that we have no cause to promote except that alone
in which the light of life directs us.”

Occasionally, in “Considerations on the Keeping of
Negroes,” the intense interest of his subject gives his
language something of passionate elevation, as in the
following extract :—

‘When trade is carried on productive of much misery,
and they who suffer by it are many thousand miles off,
the danger is the greater of not laying their sufferings to
heart. In procuring slaves on the coast of Africa, many
children are stolen Privately; wars are encouraged
among the negroes, but all is at 4 great distance. Many
groans arise from dying men which we hear not. Many
cries are uttered by widows and fatherless children which
reach not our ears. Many cheeks are wet with tears, and
faces sad with unutterable grief, which we see not.
Cruel tyranny is encouraged. The hands of robbers are
strengthened.

“Were we, for the term of one year only, to be eye-

Witnesses of what passeth in getting these slaves; were
the blood that is there shed to be sprinkled on our gar-
ments ; were the poor captives, bound with thongs, and
heavily laden with elephants’ teeth, to pass before our
eyes on their way to the sea ; Were their bitter lamen-
tations, day after day, to ring in our ears, and their
mournful cries in the night to hinder us from sleeping,—
were we to behold and hear these things, what pious
heart would not be deeply affected with sorrow !

‘It is good for those who live in fulness to cultivate
tenderness of heart, and to improve every opportunity of
being acquainted with the hardships and fatigues of
those who labour for their living, and thus to think
seriously with themselves: Am I influenced by true
‘Charity in fixing all my demands? Have I no desire to

Introduction by $. G. Whittier. 31

support myself in expensive customs, because my
acquaintances live in such customs ?

‘If a wealthy man, on serious reflection, finds a wit-
ness in his own conscience that he indulges himself in
some expensive habits, which might be omitted, consis-
tently with the true design of living, and which, were he
to change places with those who occupy his estate, he
would desire to be discontinued by them ; whoever is
thus awakened will necessarily find the injunction
binding, ‘Do ye even so to them,’ Divine Love im-
poseth no rigorous or unreasonable commands, but
graciously points out the spirit of brotherhood and the
way to happiness, in attaining which it is necessary that
we relinquish all that is selfish.

“Our gracious Creator cares and provides for all his
creatures; his tender mercies are over all his works,
and so far as true love influences our minds, so far we
become interested in his workmanship, and feel a desire
to make use of every opportunity to lessen the distresses
of the afflicted, and to increase the happiness of the
creation. Here we have a prospect of one common
interest from which our own is inseparable, so that to
turn all we possess into the channel of universal love
becomes the business of our lives.’

His liberality and freedom from “all narrowness as
to sects and opinions” are manifest in the following
passages :—

“Men who sincerely apply their minds to true virtue,
and find an inward support from above, by which all
vicious inclinations are made subject; who love God
sincerely, and prefer the real good of mankind uni-
versaily to their own private interest,—though these,
through the strength of education and tradition, may
remain under some great speculative errors, it would be

_uncharitable to say that therefore God rejects them.

32 Introduction by $. G. Whittier.

The knowledge and goodness of Him who creates, sup-
ports, and gives understanding to all men, are superior
to the various states and circumstances of His creatures,
which to us appear the most difficult. \Idolatry indeed
is wickedness ; but it is the thing, not the name, which
is so. Real idolatry is to pay that adoration to a
creature which is known to be due only to the true God:
w* S&Be who professeth to believe in one Almighty
€™“ Creator, and in his Son Jesus Christ, and is yet more
intent on the honours, profits, and friendships of the
world than he is, in singleness of heart, to stand faithful —
to the Christian religion, is in the channel of idolatry ;
while the Gentile, who, notwithstanding some mistaken
opinions, is established in the true principle of virtue,
and humbly adores an Almighty Power, may be of the
} number that fear God and work righteousness.” =
_ Nowhere has what is called the “ Labour Onestioh”
which is now agitating the world, been discussed more
wisely and with a broader humanity than in these essays.
His sympathies were with the poor man, yet the rich
too are his brethren, and he warns them in love and
pity of the consequences of luxury and oppression :—

“Every degree of luxury, every demand for money
inconsistent with the Divine order, hath connection with
unnecessary labours.”

“To treasure up wealth for another generation, by
means of the immoderate labour of those who in some
measure depend upon us, is doing evil at present, with-
out knowing that wealth thus gathered may not be
applied to evil purposes when we are gone. To labour
hard, or cause others to do so, that we may live con-
formably to customs which our Redeemer discounten-
anced by his example, and which are contrary to Divine
order, is to manure a soil for propagating an evil seed in
the earth.”

Introduction by $. G. Whittier. 33

“When house is joined to house, and field laid to field,
until there is no place, and the poor are thereby strait-
ened, though this is done by bargain and purchase, yet so
far as it stands distinguished from universal love, so far
that woe predicted by the prophet will accompany their
proceedings. As He who first founded the earth was
then the true proprietor of it, so He still remains, and
though He hath given it to the children of men, so that
multitudes of people have had their sustenance from it
while they continued here, yet He hath never alienated
it, but his right is as good as at first; nor can any apply
the increase of their possessions contrary to universal
love, nor dispose of lands in a way which they know
tends to exalt some by oppressing others, without being
justly chargeable with usurpation.”

It will not lessen the value of the foregoing extracts in
the minds of the true disciples of our Divine Lord that
they are manifestly not written to subserve the interests
of a narrow sectarianism. They might have been
penned by Fénélon in his time, or Robertson in ours,
dealing as they do with Christian practice—the life of
Christ manifesting itself in purity and goodness—rather
than with the dogmas of theology. The underlying
thought of all is simple obedience to the Divine word in
the soul. ‘ Not every one that saith unto me Lord,
Lord, shall enter into the kingdom of heaven, but he
that. doeth the will of my Father in heaven.” In the
preface to an English edition, published some years ago,
it is intimated that objections had been raised to the
Journal on the ground that it had so little to say of
doctrines and so much of duties. One may easily under-
stand that this objection might have been forcibly felt by
the slaveholding religious professors of his day, and that
it may still be entertained by a class of persons who, like
the Cabalists, attach a certain mystical significance to

4

34 Introduction by F. G. Whittier.

words, names, and titles, and who, in consequence,
question the piety which hesitates to flatter the Divine
ear by ‘‘vain repetitions” and formal enumeration of
sacred attributes, dignities, and offices. Every instinct
of his tenderly sensitive nature shrank from the wordy
irreverence of noisy profession. His very silence is
significant. -The husks of emptiness rustle in every
wind ; the full corn in the ear holds up its golden fruit
soiaelesshy to the Lord of the harvest. \ John Woolman’s
faith, like the Apostle’s, is manifested” by his labours,
ime is not in words but in the demonstration of the
spirit—a faith that works by love to the purifying of the
heart. The entire outcome of this faith was love mani-
fested in reverent waiting upon God, and in that untiring
benevolence, that quiet but deep enthusiasm of human-
ity, which made his daily service to his fellow-creatures
a hymn of praise to the common Father.

However the intellect may criticise such a life, what-
ever defects it may present to the trained eyes of
theological adepts, the heart has no questions to ask, but
at once owns and reveres it. Shall we regret that he
who had so entered into fellowship of suffering with the
Divine One, walking with Him under the cross, and
dying daily te self, gave to the faith and hope that were
in him this testimony of a life, rather than any form of
words, however sound ? At true life is at once inter-
preter and proof of the Gospel, and does more to
establish its truth in the hearts of men than all the
“Evidences” and ‘Bodies of Divinity” which have
perplexed the world with more doubts than they solved.
Shall we venture to account it a defect in his Christian
character that, under an abiding sense of the goodness
and long-suffering of God, he wrought his work in
gentleness and compassion, with the delicate tenderness
which comes of a deep sympathy with the trials and

Introduction by $. G. Whitlier. 35

weaknesses of our nature, never allowing himself to
indulge in heat or violence, persuading rather than
threatening? Did he over-estimate that immeasurable
Love, the manifestation of which in his own heart so
reached the hearts of others, revealing everywhere
unsuspected fountains of feeling and secret longings
after purity, as the rod of the diviner detects sweet, cool
water springs under the parched surfaces of a thirsty
land? And, looking at the purity, wisdom, and sweet-
ness of his life, who shall say that his faith in the teach-
ing of the Holy Spirit—the interior guide and light—
was a mistaken one? Surely it was no ‘illusion by
which his feet were so guided that all who saw him felt
that, like Enoch, he walked with God. “Without the
actual inspiration of the Spirit of Grace, the inward
teacher and soul of our souls,” says Fénélon, “ we could
neither do, will, nor believe good. We must silence
every creature, we must silence ourselves also, to hear
in a profound stillness of the soul this inexpressible
voice of Christ. The outward word of the Gospel itself
without this living, efficacious word within would be but
an empty sound.”* “Thou Lord,” says Augustine in
his Meditations, “ communicatest Thyself to all: Thou
teachest the heart without words; Thou speakest to it
without articulate sounds.” Never was this Divine
principle more fully tested than by John Woolman; and
the result is seen in a life of such rare excellence that
the world is still better and richer for its sake, and the
fragrance of it comes down to us through a century,
still sweet and precious.

It will be noted throughout the Journal and essays
that in his life-long testimony against wrong he never

* “ However I am sure that there is a common spirit that plays within us, and
that is the Spirit of God. Whoever feels not’the warm gale and gentle ventilation
of this Spirit, I dare not say he lives ; for, truly, without this to me there is no heat
under the tropic, nor any light though I dwelt in the body of the sun.”—Sir Zhomas
Browne's Religio Medici.

36 Introduction by F. G. Whittier.

lost sight of the oneness of humanity, its common
responsibility, its fellowship of suffering and communion
of sin. Few have ever had so profound a conviction of
\ the truth of the Apostle’s declaration that no man liveth
-and no man dieth to himself. Sin was not to him an
isolated fact, the responsibility of which began and ended
with the individual transgressor ; he saw it as a part of
a vast network and entanglement, and traced the lines of
influence converging upon it in the underworld of
causation. Hence the wrong and discord which pained
him called out pity, rather than indignation. The first
inquiry which they awakened was addressed to his own
conscience. How far am lin thought, word, custom,
responsible for this? Have none of my fellow-creatures
an equitable right to any part which is called mine?
Have the gifts and possessions received by me from others
been conveyed in a way free from all unrighteousness ?
“Through abiding in the law of Christ,” he says, “we
feel a tenderness towards our fellow-creatures, and a
concern so to walk that our conduct may not be the
means of strengthening them in error.” He constantly
recurs to the importance of a right example in those
who profess to be led by the spirit of Christ, and who
attempt to labour in his name for the benefit of their
fellow-men. If such neglect or refuse themselves to act
rightly, they can but “ entangle the minds of others and
draw a veil over the face of righteousness.” His eyes were
anointed to see the common point of departure from the
Divine harmony, and that all the varied growths of evil
had their underlying root in human selfishness. He saw
that every sin of the individual was shared in greater or
less degree by all whose lives were opposed to the
Divine order, and that pride, luxury, and avarice in one
class gave motive and temptation to the grosser forms of
evil in another. How gentle, and yet how searching,

Introduction by $. G. Whittier. 37

are his rebukes of self-complacent respectability, holding
it responsible, in spite of all its decent seemings, for
much of the depravity which is condemned with
Pharisaical harshness! In his “Considerations on the
True Harmony of Mankind,’ he dwells with great
earnestness upon the importance of possessing “the
mind of Christ,’ which removes from the heart the
desire of superiority and worldly honours, incites
attention to the Divine Counsellor and awakens an
ardent engagement to promote the happiness of all.
“This state,” he says, “in which every motion from the
selfish spirit yieldeth to pure love, I may acknowledge with
gratitude to the Father of Mercies, is often open before me as
a pearl to seek after.”

‘At times when I have felt true love open my heart
towards my fellow-creatures, and have been engaged in
weighty conversation in the cause of righteousness, the
instructions I have received under these exercises in
regard to the true use of the outward gifts of God have
made deep and lasting i impressions on my mind. I have
beheld how the desire to provide wealth and to uphold
a delicate life has grievously entangled many, and has
been like a snare to their offspring; and though some
have been affected with the sense of their difficulties,
and have appeared desirous at times to be helped out of
them, yet for want of abiding under the humbling power
of truth they have continued in these entanglements ;
expensive living in parents and children hath called for
a large supply, and in answering this call the ‘faces of
the poor’ have been ground away, and made thin
through hard dealing.

‘ There is balm; there is a physician ! and Oh, what
longings do I feel that we may embrace the means
appointed for our healing; may know that removed
which now ministers cause for the cries of many to

C

38 Introduction by. $. G. Whittier.

ascend to Heaven against their oppressors; and that
thus we may see the true harmony restored !—a restor-
ation of that which was lost at Babel, and which will be,
as the prophet expresses it, ‘the returning of a pure
language !’”

It is easy to conceive how unwelcome this clear
spiritual insight must have, been to the superficial
professors of his time busy in tithing mint, anise, and
cummin. | There must have been something awful in the
presence of one endowed with the gift of looking
through all the forms, shows, and pretensions of society,
and detecting with certainty the germs of evil hidden
beneath them ; a man gentle and full of compassion,
clothed in “ the irresistible might of meekness,” and yet
so wise in spiritual discernment, /

“ Bearing a touchstone in his hand

And testing all things in the land
By his unerring spell.

“ Quick births of transmutation smote
The fair to foul, the foul to fair ;
Purple nor ermine did he spare,

Nor scorn the dusty coat.”

In bringing to a close this paper, the preparation of
which has been to mea labour of love, I am not unmind-
ful of the wide difference between the appreciation of a
pure and true life and the living of it, and am willing to
own that in delineating a character of such moral and
spiritual symmetry I have felt something like rebuke
from my own words. I have been awedand solemnized
by the presence of a serene and beautiful spirit redeemed
of the Lord from all selfishness, and I have been made
thankful for the ability to recognise and the disposition
to love him. I leave the book with its readers. They
may possibly make large deductions from my estimate of
the author ; they may not see the importance of all his

Introduction by $. G. Whittier. 39
self-denying testimonies ; they may question some of his
scruples, and smile over passages of childlike simpli-

city ;— but I believe they will all agree in thanking me
for introducing them to the Journal of John Woolman.

J. G. W.

AMESBURY, 20th Ist mo., 1871.

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THE

JOURNAL OF JOHN WOOLMAN.

LO 5 O25) IG NE OS CE ©
1'720—1742.

His Birth and Parentage—Some Account of the Operations of
Divine Grace on his Mind in his Youth.—His first Appearance in
the Ministry.—And his Considerations, while Young, on the Keep-
ing of Slaves.

HAVE often felt a motion of love to leave some
hints in writing of my experience of the goodness
of God, and now, in the thirty-sixth year of my age, I
begin this work.
I was born in Northampton, in Burlington County,
- West Jersey, in the year 1720. Before I was seven
years old I began to be acquainted with the operations
of Divine love. Through the care of my parents, I was
taught to read nearly as soon as I was capable of it ;
and as I went from school one day, I remember that
while my companions were playing by the way, I went
forward out of sight, and, sitting down, I read the
twenty-second chapter of Revelation: ‘‘ He showed me

41

42 The Fournal of Fohn Woolman.

ta pure river of water of life, clear as crystal, proceeding
out of the throne of God and of the Lamb,” &c. In
reading it, my mind was drawn to seek after that pure .
habitation which I then believed God had prepared for

his servants. The place where I sat, and the sweetness

that attended my mind, remain fresh in my memory.

This, and the like gracious visitations, had such an effect

upon me that when boys used ill-language it troubled

me ; and, through the continued mercies of God, I was
preserved from that evil.

The pious instructions of my parents were often fresh
in my mind, when I happened to be among wicked
children, and were of use to me. Having a large family
of children, they used frequently, on first-days, after
meeting, to set us one after another to read the Holy
Scriptures, or some religious, books, the rest sitting by
without much conversation ; I have since often thought
it was: a good. practice. eee what I had read and
_- heard, I believed there had been, in past ages, people
who walked in uprightness before God in a degree
exceeding any that I knew or heard of now living ;
and the apprehension of there being less steadiness
and firmness amongst people in the present age often
troubled me while I was:a child.

I may here mention a remarkable circumstance that
occurred in my childhood. On going toa neighbour’s
house, I saw on the way.a robin sitting on her nest, and
as I came. near she went off ; but having young ones,
she flew about, and with eras cries expressed her con-
cern for them. I stood and threw stones at her, and
one striking her, she fell down dead. At first 1 was

Childhood and Youth. 43

pleased with the exploit, but after a few minutes was
seized with horror, at having, in a sportive way, killed
an innocent creature while she was careful for her
young. I beheld her lying dead, and thought those
young ones, for which she was so careful, must now
perish for want of their dam to nourish them. After-
some painful considerations on the subject, I climbed
up the tree, took all the young birds, and killed them,
supposing that better than to leave them to pine away
and die miserably. In this case I believed that Scrip-
ture proverb was fulfilled, “The tender mercies of the
wicked are cruel.” I then went on my errand, and for
some hours could think of little else but the cruelties I
had committed, and was much troubled. Thus He
whose tender mercies are over all his works hath placed
a principle in the human mind, which incites to exercise
goodness towards every living creature ; and this being
singly attended to, people become tender- hearted and
sympathising ; but when frequently and totally rejected,
the mind becomes shut up in a contrary disposition.
About the twelfth year of my age, my father being
abroad, my mother reproved me for some misconduct,
to which I made an undutiful reply. The next first-day,
as I was with my father returning from meeting, he told
me that he understood I had behaved amiss to my
mother, and advised me to be more careful in future.
I knew myself blamable, and in shame and confusion
remained silent. Being thus awakened to a sense of my
wickedness, I felt remorse in my mind, and on getting ~=
home I retired and prayed to the Lord to forgive me,
and I do not remember that I ever afterwards spoke

44 The Fournal of Fohn Woolman.

unhandsomely to either of my parents, however foolish
in some other things.

Having attained the age of sixteen years, I Bien to
love wanton company; and though I was preserved
from profane language or scandalous conduct, yet I per-
ceived a plant in me which produced much wild grapes ;
my merciful Father did not, however, forsake me utterly, -
but at times, through his grace, I was brought seriously
to consider my ways ; and the sight of my backslidings
affected me with sorrow, yet for want of rightly attend-
ing to the reproofs of instruction, vanity was added to
vanity, and repentance to repentance. Upon the whole,
my mind became more and more alienated from the
truth, and I hastened toward destruction. While I
meditate on the gulf towards which I travelled, and
reflect on my youthful disobedience, for these things I
weep, mine eye runneth down with water.

Advancing in age, the number of my acquaintance
increased, and thereby my way grew more difficult.
Though I had found comfort in reading the Holy
Scriptures and thinking on heavenly things, I was now
estranged therefrom. I knew I was going from the
flock of Christ and had no resolution to return, hence
serious reflections were uneasy to me, and youthful
vanities and diversions were my greatest pleasure. In
this road I found many like myself, and we associated
in that which is adverse to true friendship.

In this swift race it pleased God to visit me with sick-
ness, so that I doubted of recovery ; then did darkness,
horror, and amazement with full force seize me, even
when my pain and distress of body were very great. I

Spiritual Conflict. 45

thought it would have been better for me never to have
had being, than to see the day which I now saw. I was
filled with confusion, and in great affliction, both of
mind and body, I lay and bewailed myself. I had not
confidence to lift up my cries to God, whom I had thus
offended ; but in a deep sense of my great folly I was
humbled before Him. At length that word which is as
a fire and a hammer broke and dissolved my rebellious
heart ; my cries were put up in contrition ; and in the
multitude of his mercies I found inward relief, and a
close engagement that if He was pleased to restore my
health I might walk humbly before Him.

After my recovery this exercise remained with me a
_ considerabie time, but by degrees, giving way to youthful
- vanities, and associating with wanton young people, I
lost ground. The Lord had been very gracious, and
spoke peace to mein the time of my distress, and I now
most ungratefully turned again to folly ; at times I felt
sharp reproof, but I did not get low enough to cry for
help. I was not so hardy as to commit things scan-
dalous, but to exceed in vanity and tu promote mirth
was my chief study. Still I retained a love and esteem
for pious people, and their company brought an awe
upon me. My dear parents several times admonished
me in the fear of the Lord, and their admonition
entered into my heart and had a good effect for a
season ; but not getting deep enough to pray rightly,
the tempter, when he came, found entrance. Once,
having spent a part of the day in wantonness, when
I went to bed at night, there lay in a window near my
bed a Bible, which I opened, and first cast my eye on

46 The Fournal of Fohn Woolman.

the text, ‘‘We lie down in our shame, and our confusion
covereth us.” This I knew to be my case, and meeting
with so unexpected a reproof I was somewhat affected
with it, and went to bed under remorse of conscience,
which I soon cast off again.

Thus time passed on; my heart was replenished with
mirth and wantonness, while pleasing scenes of vanity
were presented to my imagination, till I attained the age
of eighteen years, near which time I felt the judgments
of God in my soul, like a consuming fire, and looking
over my past life, the prospect was moving. I was often
sad, and longed to be delivered from those vanities ;
then again my heart was strongly inclined to them, and
there was in me a sore conflict. At times I turned to
folly, and then again sorrow and confusion took hold of
me. In a while I resolved totally to leave off some of
my vanities, but there was a secret reserve in my heart
of the more refined part of them, and I was not low
enough to find true peace. Thus for some months I
had great troubles; my will was unsubjected, which
rendered my labours fruitless. At length, through the
merciful continuance of heavenly visitations, I was made
to bow down in spirit before the Lord. One evening I
had spent some time in reading a pious author, and
walking out alone I humbly prayed to the Lord for his
help, that I might be delivered from all those vanities
which so ensnared me. Thus being brought low, He
helped me, and as I learned to bear the Cross. 4 Felt
refreshment to come from his presence, but not keeping
in that strength which gave victory, I lost ground again,
the sense of which greatly affected me. I sought deserts

True Religion. 47

and lonely places, and there, with tears did confess my
sins to God and humbiy craved his help: And I may
say with reverence, He was near to me in my troubles,
and in those times of humiliation opened my ear to
discipline. I was now led to look seriously at the
means by which I was drawn from the pure truth, and
learned that if I would live such a life as the faithful
servants of God lived, I must not go into company as
heretofore, in my own will, but all the cravings of sense
must be governed by a Divine principle. In times of
sorrow and abasement these instructions were sealed
upon me, and I felt the power of Christ prevail over
selfish desires, so that I was preserved in a good degree
of steadiness, and being young, and believing at that
time that a single life was best for me, I was strength-
ened to keep from such company as nen often been a
snare to me.

I kept steadily to meetings ; spent first-day afternoons
chiefly in reading the Scriptures and other good books,
and was early convinced in my mind that true religion
consisted in an inward life, wherein the heart doth love
and reverence God the Creator, and learns to exercise
true justice and goodness, not only toward all men, but
also toward the brute creatures; that, as the mind was
moved by an inward principle to love God as an invisible,
incomprehensible Being, so, by.the same principle, it
was moved to love Him in all his manifestations in the
visible world ; that, as by his breath the flame of life
was kindled in all animal sensible creatures, to say we
love God as unseen, and at the same time exercise
cruelty toward the least creature moving by his life,

Ce

48 The Fournal of Fohn Woolman.

or by life derived from Him, was a contradiction in itself.
I found no narrowness respecting sects and opinions,
but believed that sincere, upright-hearted people, in

“every society, who truly love God, were accepted of Him.

As I lived under the cross, and simply followed the
opening of truth, my mind, from day to day, was more
enlightened, my former acquaintance were left to judge
of me as they would, for I found it safest for me to live
in private, and keep these things sealed up in my own
breast. While I silently ponder on that change wrought
in me, I find no language equal to convey to another a
clear idea of it. I looked upon the works of God in
this visible creation, and an awfulness covered me. | My
heart was tender and often contrite, and universal love
to my fellow-creatures increased in me. ‘This will be
understood by such as have trodden in the same path.
Some glances of real beauty may be seen in their faces
who dwell in true meekness.. There is a harmony in the
sound of that voice to which Divine love gives utterance,
and some appearance of right order in their temper and
conduct whose passions are regulated ; yet these do not
fully show forth that inward life to those who have not
felt it; this white stone and new name is only known \
rightly by such as receive it. —_—

Now, though I had been thus strengthened to bear
the cross, I still found myself in great danger, having
many weaknesses attending me, and strong temptations
to wrestle with ; in the feeling whereof I frequently
withdrew into private places, and often with tears
besought the Lord to help me, and his gracious ear
was open to my cry.

’

Business Life at Mount Holly. 49

All this time I lived with my parents, and wrought on
the plantation; and having had schooling pretty well
for a planter, I used to improve myself in winter even-
ings, and other leisure times. Being now in the twenty-
first year of my age, with my father’s consent I engaged
with a man, in much business as a shop-keeper and
baker, to tend shop and keep books. At home I had
lived retired ; and now having a prospect of being much
in the way of company, I felt frequent and fervent cries
in my heart to God, the Father of Mercies, that He would
preserve me from all taint and corruption ; that, in this
more public employment, I might serve Him, my gracious
Redeemer, in that humility and self-denial which I had
in a small degree exercised in a more private life.

The man who employed me furnished a shop in
Mount Holly, about five miles from my father’s house,
and six from his own, and there I lived alone and tended
his shop. Shortly after my settlement here I was visited
by several young people, my former acquaintance, who
supposed that vanities would be as agreeable to me now
as ever. At these times I cried to the Lord in secret for
wisdom and strength ; for I felt myself encompassed
with difficulties, and had fresh occasion to bewail the
follies of times past, in contracting a familiarity with
libertine people; and as I had now left my father’s
house outwardly, I found my Heavenly Father to be
merciful to me beyond what I can express.

By day I was much amongst people, and had many
trials to go through ; but in the evenings I was mostly
alone, and I may with thankfulness acknowledge, that
in those times the spirit of supplication was often

4

50 The Fournal of Fohn Woolman.

poured upon me; under which I was frequently exer-
cised, and felt my strength renewed.

After a while, my former acquaintance gave over
expecting me as one of their company, and I began to
be known to some whose conversation was helpful to
me. And now, as I had experienced the love of God,
through Jesus Christ, to redeem me from many pollu-
tions, and to be a succour to me through a sea of
conflicts, with which no person was fully acquainted, _
and as my heart was often enlarged in this heavenly
principle, I felt a tender compassion for the youth who
remained entangled in snares like those which had
entangled me. This love and tenderness increased, and
my mind was strongly engaged for the good of my
fellow-creatures. I went to meetings in an awful frame
of mind, and endeavoured to be inwardly acquainted
with the language of the true Shepherd. One day,
being under a strong exercise of spirit, I stood up and
said some words in a meeting ; but not keeping close to
the Divine opening, I said more than was required of
me. Being soon sensible of my error, I was afflicted in
mind some weeks, without any light or comfort, even to
that degree that I could not take satisfaction in anything.
I remembered God, and was troubled, and in the depth
of my distress He had pity upon me, and sent the Com-
forter. I then felt forgiveness for my offence ; my mind
became calm and quiet, and I was truly thankful to my
gracious Redeemer for his mercies. About six weeks
after this, feeling the spring of Divine love opened, and
a concern to speak, I said a few words in a meeting, in
which I found peace. Being thus humbled and dis-

Thoughts on Worship and Ministry. 51

ciplined under the cross, my understanding became
more strengthened to distinguish the pure spirit which
inwardly moves upon the heart, and which taught me to
wait in silence sometimes many weeks together, until I
felt that rise which prepares the creature to stand like a
trumpet, through which the Lord speaks to his flock.

From an inward purifying, and steadfast abiding under
it, springs a lively operative desire for the good of others.
All the faithful are not called to the public ministry ; but
whoeverare, are called to minister of that which they have
tasted and handled spiritually. The outward modes of
worship are various ; but whenever any are true ministers
of Jesus Christ, it is from the operation “of his Spirit
upon their hearts, first purifying them, and thus giving
them a just sense of the conditions of others. This truth
was early fixed in my mind, and I was taught to watch
the pure opening, and to take heed lest, while I was
standing to speak, my own will should get uppermost,
and cause me to utter words from worldly wisdom, and
depart from the channel of the true gospel ministry.

In the management of my outward affairs, I may say
with thankfulness, I found truth to be my support ; and
I was respected in my master’s family, who came to live
in Mount Holly within two years after my going there.

In a few months after I came here, my master bought
several Scotchmen servants, from on board a vessel, and
brought them to Mount Holly to sell, one of whom was
taken sick and died. In the latter part of his sickness,
being delirious, he used to curse and swear most sorrow-
fully ; and the next night after his burial I was left to
sleep alone in the chamber where he died. I perceived

rs,

Ay

52 The Fournal of Fohn Woolman.

in me a timorousness; I knew, however, I had not injured
the man, but assisted in taking care of him according to
my capacity. I was not free to ask any one on that occa-
sion to sleep with me. Nature was feeble ; but every
trial was a fresh incitement to give myself up wholly to
the service of God, for I found no helper like Him in
times of trouble.

About the twenty-third year of my age, I had many
fresh and heavenly openings, in respect to the care and
providence of the Almighty over his creatures in general,
and over man as the most noble amongst those which
are visible. And being clearly convinced in my judgment
that to place my whole trust in God was best for me, I
felt renewed engagements that in all things I might act
on an inward principle of virtue, and pursue worldly
business no further than as truth opened my way.

About the time called Christmas I observed maay
people both in town and from the country, resorting to
public-houses, and spending their time in drinking and
vain sports, tending to corrupt one another ; on which ac-
count I was much troubled. At one house in particular
there was much disorder ; and I believed it was a duty
incumbent on me to speak to the master of that house.
I considered I was young, and that several elderly Friends
in town had opportunity to see. these things ; but though
I would gladly have been excused, yet I could not feel
my mind clear.

The exercise was heavy; and as I was reading what
the Almighty said to Ezekiel, respecting his duty as a
watchman, the matter was set home more clearly. With
prayers and tears I besought the Lord for his assistance,

Writes a Bill of Sale of a Negro. 53

and He, in loving-kindness, gave me a resigned heart.
At a suitable opportunity I went to the public-house ;
and seeing the man amongst much company, I called him
aside, and in the fear and dread of the Almighty, ex-
pressed to him what rested on my mind. He took it
kindly, and afterwards showed more regard to me than
before. Ina few years afterwards he died, middle-aged ;
and I often thought that had I neglected my duty in that
case, it would have given me great trouble; and I was
humbly thankful to my gracious Father, who had sup-
ported me herein.

My employer, having a negro woman,* sold her and
desired me to write a bill of sale, the man being waiting
who bought her. The thing was sudden ; and though I
felt uneasy at the thoughts of writing an instrument of
slavery for one of my fellow-creatures, yet I remembered
that I was hired by the year, that it was my master who
directed me to do it, and that it was an elderly man, a
member of our Society, who bought her ; so through
weakness I gave way, and wrote it ; but at the executing
of it I was so afflictedin my mind, that I said before my
master and the Friend that I believed slave-keeping to be
a practice inconsistent with the Christian religion. This,
in some degree, abated my uneasiness ; yet as often as I
reflected seriously upon it I thought I should have been

* The number of slaves in New Jersey at the commencement of Woolman’s labours
for emancipation was undoubtedly large. As late as 1800 there were 12,442. Perth
Amboy was a place of deposit for the newly imported Africans, and long barracks
were erected for their accommodation. In 1734, when Woolman was a lad of
fourteen, an insurrection took place, which had for its object the massacre of the
masters, and an alliance with the Indians and French. Some years later a negro
convicted of crime was burned alive at Perth Amboy. An immense number of
negroes, gathered from all the neighbouring townships, were compelled to be
witnesses of the slow torment of the victim,

54 The Fournal of Fohn Woolman.

clearer if I had desired to be excused from it, as a thing
against my conscience; for such it was. Some time after
this a young man of our Society spoke to me to write a
conveyance of a slave to him, he having lately taken a
negro into his house. I told him I was not easy to write
it ; for, though many of our meeting and in other places
kept slaves, I still believed the practice was not right,
and desired to be excused from the writing. I spoke to
him in good-will, and he told me that keeping slaves was
not altogether agreeable to his mind ; but that the slave
being a gift made to his wife, he had accepted her.

CHAPTER Il.

1743—1748.

His first Journey, on a Religious Visit, in East Jersey —Thoughts on
Merchandising, and Learning a Trade.—Second Journey into
Pennsylvania, Maryland, Virginia, and North Carolina.—Third
Journey through part of West and East Jersey.—Fourth Journey
through New York and Long Island, to New England.—And his
fifth Journey to the Eastern Shore of Maryland, and the Lower
Counties of Delaware.

Y esteemed friend Abraham Farrington being
M about to make a visit to Friends on the eastern
side of this province, and having no companion, he
proposed to me to go with him ; and after a conference
with some elderly Friends I agreed to go. We set out on
the 5th of ninth month, 1743; had an evening meeting
at a tavern in Brunswick, a town in which none of our
Society dwelt ; the room was full, and the people quiet.
Thence to Amboy, and had an evening meeting in the
court-house, to which came many people, amongst whom
were several members of Assembly, they being in town
on the public affairs of the province. In both these
meetings,my ancient companion was engaged to preach
largely in the love of the gospel. Thence we went to
Woodbridge, Rahway, and Plainfield, and had six or
seven meetings in places where Friends’ meetings are

55

56 The Fournal of Fohn Woolman.

not usually held, chiefly attended by Presbyterians, and
my beloved companion was frequently strengthened to
publish the word of life amongst them. As for me, I
was often silent through the meetings, and when I spake,
it was with much care, that I might speak only what
truth opened. My mind was often tender, and I learned
some profitable lessons, We were out about two weeks.

Near this time, being on some outward business in
which several families were concerned, and which was
attended with difficulties, some things relating thereto
not being clearly stated, nor rightly understood by.all,
there arose some heat in the minds of the parties, and
one valuable Friend got off his watch. I hada great
regard for him, and felt a strong inclination, after matters
were settled, to speak to him concerning his conduct in
that case ; but being a youth, and he far advanced in age
and experience, my way appeared difficult ; after some
days’ deliberation, and inward seeking to the Lord for
assistance, I was made subject, so that I expressed what
lay upon mein a way which became my youth and his

_years ; and though it was a hard task to me it was well
taken, and I believe was useful to us both.

Having now been several years with my employer,
and he doing less in merchandise than heretofore, I was
thoughtful about some other way of business, perceiving
merchandise to be attended with much cumber in the
way of trading in these parts.

My mind, through the power of truth, was ina good
degree weaned from the desire of outward greatness,
and I was learning to be content with real conveniences,
that were not costly, so that a way of life free from much

Learns the Trade of a Tailor. 57

entanglement appeared best for me, though the income
might be small. I had several offers of business that
appeared profitable, but I did not see my way clear to
accept of them, believing they would be attended with
more outward care and cumber than was required of me
to engage in. I saw that an humble man, with the
blessing of the Lord, might live on a little, and that
where the heart was set on greatness, success in business
did not satisfy the craving ; but that commonly with an
increase of wealth the desire of wealth increased... There
was a Care on my mind so to pass my time that nothing
might hinder me from the most steady attention to the
voice of the true Shepherd.

My employer, though now a retailer of goods, was by
trade a tailor, and kept a servant-man at that business ;
and I began to think about learning the trade, expecting
that if I should settle I might by this trade and a little
retailing of goods get a living in a plain way, without
the load of great business. I mentioned it to my em-
ployer, and we soon agreed on terms, and when I had
leisure from the affairs of merchandise I worked with
his man. I believed the hand of Providence pointed out
this business for me, and I was taught to be content with
it, though I felt at times a disposition that would have
sought for something greater ; but through the revelation
of Jesus Christ I had seen the happiness of humility,
and there was an earnest desire in me to enter deeply
into it ; at times this desire arose to a degree of fervent
supplication, wherein my soul was so enviréned with
heavenly light and consolation that things were made
easy to me which had been otherwise.

58 The Fournal of Fohn Woolman.

After some time my employer’s wife died ; she was a
virtuous woman, and generally beloved of her neigh-
bours. Soon after this he left shop-keeping, and we
parted. I then wrought at my trade as a tailor ; carefully
attended meetings for worship and discipline ; and found
an enlargement of gospel love-in my mind, and therein a
concern to visit Friends in some of the back settlements
of Pennsylvania and Virginia. Being thoughtful about a
companion, I expressed it to my beloved friend, Isaac
Andrews, who told me that he had drawings to the same
places, and also to go through Maryland, Virginia, and
Carolina. After a considerable time, and several con-
ferences with him, I felt easy to accompany him
throughout, if way opened for it. I opened the case in
our Monthly Meeting, and, Friends expressing their
unity therewith, we obtained certificates to travel as
companions,—he from Haddonfield, and I from Bur-
lington.

We left our province on the 12th of third month, 1746,
and had several meetings in the upper part of Chester
County, and near Lancaster ; in some of which the love
of Christ prevailed, uniting us together in his service.
We then crossed the river Susquehanna, and had several
meetings in a new settlement, called the Red Lands. It
is the poorer sort of people that commonly begin to
improve remote deserts ; with a small stock they have
houses to build, lands to clear and fence, corn to raise,
clothes to provide, and children to educate, so that
Friends whe visit such may well sympathise with them
in their hardships in the wilderness ; and though the
best entertainment that they can give may seem coarse

Visits Pennsylvania and Virginia. 59

to some who are used to cities or old settled places, it
becomes the disciples of Christ to be therewith content.
Our hearts were sometimes enlarged in the love of our
Heavenly Father amongst these people, and the sweet
influence of his Spirit supported us through some
difficulties : to Him be the praise.

We passed on to Manoquacy, Fairfax, Hopewell,
and Shanando, and had meetings, some of which were
comfortable and edifying. From Shanando, we set off
in the afternoon for the old settlements of Friends in
Virginia ; the first night we, with our guide, lodged in
the woods, our horses feeding near us; but he being
poorly provided with a horse, and we young, and having
good horses, were free the next day to part with him.
In two days after we reached our friend John Cheagle’s
in Virginia. We took the meetings in our way through
Virginia ; were in some degree baptised into a feeling
sense of the conditions of the people, and our exercise in
general was more painful in these old settlements than it
had been amongst the back inhabitants; yet through
the goodness of our Heavenly Father the well of living
waters was at times opened to our encouragement, and
the refreshment of the sincere-hearted.. We went on
to Perquimans, in North Carolina ; had several large
meetings, and found some openness in those parts, and
a hopeful appearance amongst the young people. After-
wards we turned again to Virginia, and attended most of
the meetings which we had not been at before, labouring
amongst Friends in the love of Jesus Christ, as ability
was given; thence went to the mountains, up James
River to a new settlement, and had several meetings

60 The Fournal of Fohn Woolman.

amongst the people, some of whom had lately joined
in membership with our Society. In our journeying to
and fro, we found some honest-hearted Friends, who
appeared to be concerned for the cause of truth among
a backsliding people.

From Virginia, we crossed over the river Potomac, at
Hoe’s Ferry, and made a general visit to the meetings of
Friends on the western shore of Maryland, and were at
their Quarterly Meeting. We had some hard labour
amongst them, endeavouring to discharge our duty
honestly as way opened, in the love of truth. Thence,
taking sundry meetings in our way, we passed towards
home, which, through the favour of Divine Providence,
we reached the 16th of sixth month, 1746; and I may
say, that through the assistance of the Holy Spirit, which
mortifies selfish desires, my companion and I travelled
in harmony, and parted in the nearness of true brotherly
love.

Two things were remarkable to me in this journey :
first, in regard to my entertainment. When I ate, drank,
and lodged free-cost with people who lived in ease on
the hard labour of their slaves I felt uneasy ; and as my
mind was inward to the Lord, I found this uneasiness
return upon me, at times through the whole visit.
Where the masters bore a-good ‘share of the burden, and
lived frugally, so that their servants were well provided
for, and their labour moderate, I felt more easy; but
where they lived in a costly way, and laid heavy burdens
on their slaves, my exercise was often great, and I
frequently had conversation with them in private con-
cerning it. Secondly, this trade of importing slaves from

Yearly Meeling at Shrewsbury, 61

their native country being much encouraged amongst
them, and the white people and their childen so generally
living without much labour, was frequently the subject
of my serious thoughts. I saw in these southern pro-
vinces so many vices and corruptions, increased by this
trade and this way of life, that it appeared to me as a
dark gloominess hanging over the land; and though now
many willingly run into it, yet in future the consequence
will be grievous to posterity, I express it as it hath
appeared to me, not once nor twice, but as a matter fixed
on my mind.

Soon after my return home I felt an increasing concern
for Friends on our sea-coast ; and on the 8th of eighth
month, 1746, I left home with the unity of Friends, and
in company with my beloved friend and neighbour
Peter Andrews, brother to my companion before
mentioned, and visited them in their meetings gene rally
about Salem, Cape May, Great and Little Egg Harbour ;
we had meetings also at Barnagat, Manahockin, and Mane
Squan, and so to the Yearly Meeting at Shrewsbury.
Through the goodness of the Lord, way was opened,
and the strength of Divine love was sometimes felt in
our assemblies, to the comfort and help of those who
were rightly concerned before Him. We were out
twenty-two days, and rode, by computation, three hun-
dred and forty miles. At Shrewsbury Yearly Meeting
we met with our dear friends Michael Lightfoot and
Abraham Farrington, who had good service there.

The winter following died my eldest sister, Elizabeth
Woolman, of the small-pox, aged thirty-one years.

Of late I found drawings in my mind to visit Friends

62 The Fournal of Fohn Wooliman.

in New England, and having an opportunity of joining
in company with my beloved friend Peter Andrews, we
obtained certificates from our Monthly Meeting, and set
forward on the 16th of third month, 1747. We reached
the Yearly Meeting at Long Island, at which were our
friends, Samuel Nottingham from England, John Griffith,
Jane Hoskins, and Elizabeth Hudson from Pennsylvania,
and Jacob Andrews from Chesterfield, several of whom
were favoured in their public exercise ; and, through
the goodness of the Lord, we had some edifying meet-
ings. After this my companion and I visited Friends on
Long Island ; and through the mercies of God we were
helped in the work.

Besides going to the settled meetings of Friends, we
were at a general meeting at Setawket, chiefly made up
of other societies ; we had also a meeting at Oyster Bay
in a dwelling-house, at which were many people. At the
former there was not much said by way of testimony,
but it was, I believe, a good meeting; at the latter,
through the springing up of living waters, it was a day
to be thankfully remembered. Having visited the island,
we went over to the main, taking meetings in our way,
to Oblong, Nine-partners, and New Milford. In these
back settlements we met with several people who,
through the immediate workings of the Spirit of Christ
on their minds, were drawn from the vanities of the
world to an inward acquaintance with Him. They were
educated in the way of the Presbyterians. A consider-
able number of the youth, members of that society,
used often to spend their time together in merriment,
but some of the principal young men of the company,

Fourney through Long Island. 63

being visited by the powerful workings of the Spirit of
Christ, and thereby led humbly to take up his cross,
could no longer join in those vanities. As these stood
steadfast to that inward convincement, they were made a
blessing to some of their former companions ; so that
through the power of truth several were brought into a
close exercise concerning the eternal well-being of their
souls. These young people continued for a time to
frequent their public worship ; and besides that, had
meetings of their own, which meetings were awhile
allowed by their preacher, who sometimes met with
them ; but in time their judgment in matters of religion
disagreeing with some of the articles of the Presbyterians,
their meetings were disapproved by that society ; and
such of them as stood firm to their duty, as it was
inwardly manifested, had many difficulties to go through.
In a while their meetings were dropped; some of them
returned to the Presbyterians, and others joined to our
religious society.

I had conversation with some of the latter, to my help
and. edification, and believe several of them are
acquainted with the nature of that worship which is
performed in spirit and in truth. Amos Powel, a friend
from Long Island, accompanied me through Connecticut,
which is chiefly inhabited by Presbyterians, who were
generally civil to us. After three days’ riding, we came
amongst Friends in the colony of Rhode Island; and
visited them in and about Newport, Dartmouth, and
generally in those parts; we then went to Boston, and
proceeded eastward as far as Dover. Not far from
thence we met our friend Thomas Gawthrop, from

64 The Fournal of Fohn Woolman.

England, who was then on a visit to these Provinces.
From Newport we sailed to Nantucket ; were there
neatly a week; and from thence came over to Dart-
mouth. Having finished our visit in these parts, we
crossed the Sound from New London to Long Island,
and taking some meetings on the island proceeded
towards home, which we reached the 13th of seventh
month, 1747, having rode about fifteen hundred miles,
and sailed about one hundred and fifty.

In this journey, I may say in general, we were some-
times in much weakness, and laboured under discourage-
ments, and at other times, through the renewed
manifestations of Divine love, we had seasons of
refreshment wherein the power of truth prevailed. We
were taught by renewed experience to labour for an
inward stillness; at no time to seek for words, but to
live in the spirit of truth, and utter that to the people
which truth opened in us. My beloved companion and
I belonged both to one meeting, came forth in the
ministry near the same time, and were inwardly united
in the work. -He was about thirteen years older than ie
bore the heaviest burden, and was an instrument of the
greatest use.

Finding a concern to visit Friends in the lower
counties of Delaware, and on the eastern shore of
Maryland, and having an opportunity to join with my
well-beloved ancient friend John Sykes, we obtained
certificates, and set off the 7th of eighth month, 1748,
were at the meetings of Friends in the lower counties,
attended the Yearly Meeting at. Little Creek, and made
a visit to most of the meetings on the eastern shore, and

Fifth Fourney to Maryland. 65

so home by the way of Nottingham. We were abroad
about six weeks, and rode, by computation, about five
hundred and fifty miles.

Our exercise at times was heavy ; but through the good-
ness of the Lord we were often refreshed, and I may say
by experience “ He is a stronghold in the day of trouble.”
‘Though our Society in these parts appeared to me to be
in a declining condition, yet I believe the Lord hath a
people amongst them who labour to serve Him uprightly,
but they have many difficulties to encounter.

CHAPTER III.

1749—1756.

His Marriage—The Death of his Father.—His Journeys into the
upper part of New Jersey, and afterwards into Pennsylvania.—
Considerations on keeping Slaves, and Visits to the Families of
Friends at several times and places.—An Epistle from the General
Meeting.—His Journey to Long Island.—Considerations on Trad-
ing and on the Use of Spirituous Liquors and Costly Apparel.—
Letter to a Friend.

BOUT this time, believing it good for me to settle,
A and thinking seriously about a companion, my
heart was turned to the Lord with desires that He would
give me wisdom to proceed therein agreeably to his will,
and He was pleased to give me a well-inclined damsel,
Sarah Ellis, to whom I was married the 18th of eighth
month, 1749.

In the fall of the year 1750 died my father, Samuel
Woolman, of a fever, aged about sixty years. In his
lifetime he manifested much care for us his children,
that in our youth we might learn to fear the Lord ; and
often endeavoured to imprint in our minds the true prin-
ciples of virtue, and particularly to cherish in us a
spirit of tenderness, not only towards poor people, but
also towards all creatures of which we had the command.

After my return from Carolina in 1746, I made some
observations on ‘keeping slaves, which some time before

66

Death of his Father. 67

his decease I showed to him ; he perused the manuscript,
proposed a few alterations, and appeared well satisfied
that I found a concern on that account. In his last sick-
ness, as I was watching with him one night, he being so
far spent that there was no expectation of his recovery,
though he had the perfect use of his understanding, he
asked me concerning the manuscript, and whether I
expected soon to proceed to take the advice of friends in
publishing it? After some further conversation thereon,
he said, ‘I have allalong been deeply affected with the
oppression of the poor negroes ; and now, at last, my
concern for them is as great as ever.”

By his direction I had written his will in a time
of health, and that night he desired me to read it to
him, which I did; and he said it was agreeable to his
mind. He then made mention of his end, which he
believed was near; and signified that though he was
sensible of many imperfections in the course of his life,
yet his experience of the power of truth, and of the love
aud goodness of God from time to time, even till now,
was such that he had no doubt that on leaving this life
he should enter into one more happy.

The next day his sister Elizabeth came to see him,
and told him of the decease of their sister Anne, who
died a few days before; he then said, “I reckon Sister
Anne was free to leave this world?” Elizabeth said she
was. He then said, ‘I also am free to leave it”; and
being in great weakness of body said, “I hope I shall
shortly go to rest.” He continued in a weighty frame
of mind, and was sensible till near the last.

Second of ninth month, 1751.—Feeling drawings in

68 The Fournal of Fohn Woolman.

my mind to visit Friends at the Great Meadows in the
upper part of West Jersey, with the unity of our Monthly
Meeting, I went there, and had some searching
laborious exercise amongst Friends in those parts, and
found inward peace therein.

Ninth month, 1753.—In company with my well-esteem-
ed friend, John Sykes, and with the unity of Friends, I
travelled about two weeks, visiting Friends in Buck’s
County. We laboured in the love of the gospel, accord-
ing tothe measure received ; and through the mercies of
Him who is strength to the poor who trust in Him, we
found satisfaction in our visit. In the next winter, way
opening to visit Friends’ families within the compass of
our Monthly Meeting, partly by the labours of two
Friends from Pennsylvania, I joined in some part of the
work, having hada desire some time that it might go
forward amongst us.

About this time, a person at some distance lying sick,
his brother came to me to write his will. I knew he
had slaves, and, asking his brother, was told he intended
to leave them as slaves to his children. As writing is a
profitable employ, and as offending sober people was
disagreeable to my inclination, I was straitened in my
mind ; but as I looked to the Lord, He inclined my heart
to his testimony. I told the: man that I believed the
practice of continuing slavery to this people was not
right, and that I had a scruple in my mind against doing
writings of that kind ; that though many in our Society
kept them as slaves, still I was not easy to be concerned
in it, and desired to be excused from going to write the
will. Ispake to him in the fear of the Lord, and he

Chesterfield Monthly Meeting. 69

made no reply to what I said, but went away ; he also
had some concerns in the practice, and I thought he
was displeased with me. In this case I had fresh con-
firmation thatacting contrary to present outward interest,

from a motive of Divine love, and in regard to truth and ©
righteousness, and thereby incurring the resentments of +

people, opens the way toa treasure better than silver,
and to a friendship exceeding the friendship of men.
The manuscript before mentioned having laid by me
several years, the publication of it rested weightily upon
me, and this year I offered it to the revisal of my friends,
who, having examined and made some small alterations
in it, directed a number of copies thereof to be pub-
lished and dispersed amongst members of our Society.*
In the year 1754 I found my mind drawn to join in a
visit to Friends’ families belonging to Chesterfield
Monthly Meeting, and having the approbation of our
own, I went to their Monthly Meeting in order to confer
with Friends, and see if way opened for it. I had
conference with some of their members, the proposal
having been opened before in their meeting, and one
Friend agreed to join with me as a companion for a
beginning ; but when meeting was ended, I felt great
distress of mind, and doubted what way to take, or
whether to go home and wait for greater clearness. I
kept my distress secret, and going with a friend to his
house, my desires were to the great Shepherd for his
heavenly instruction. In the morning I felt easy to
proceed on the visit, though very low in my mind. As
mine eye was turned to the Lord, waiting in families in

* This pamphlet bears the imprint of Benjamin Franklin, 1754.

e

70 The Fournal of Fohn Wooliman.

deep reverence before Him, He was pleased graciously to
afford help, so that we had many comfortable opportuni-
ties, and it appeared as a fresh visitation to some young
people. I spent several weeks this winter in the service,
part of which time was employed near home. And
again in the following winter I was several weeks in the
same service ; some part of the time at Shrewsbury, in
company with my beloved friend, John Sykes ; and I
have cause humbly to acknowledge that through the
goodness of the Lord our hearts were at times enlarged
in his love, and strength was given to go through the
trials which, in the course of our visit, attended us.

From a disagreement between the powers of England
and France, it was now a time of trouble on this
continent, and an epistle to Friends went forth from our
general Spring Meeting, which I thought good to give a
place in this Journal.

An Epistle from our general Spring Meeting of ministers
and elders for Pennsylvania and New Fersey, held at
Philadelphia, from the 29th of the third month to the 1st
of the fourth month tnclusive, 1755.

To FRIENDS ON THE CONTINENT OF AMERICA :—

DEAR FRIENDS,—In an humble sense of Divine good-
ness, and the gracious continuation of God’s love to his
people, we tenderly salute you, and are at this time
therein engaged in mind, that all of us who profess the
truth, as held forth and published by our worthy pre-
decessors in this latter age of the world, may keep near
to that Life which is the light of men, and be strengthened
to hold fast the profession of our faith without wavering,

Epistle from the General Meeting. ht

that our trust may not be in man, but in the Lord alone,
who ruleth in the army of heaven and in the kingdoms
of men, before whom the earth is “as the dust of the
balance, and her inhabitants as grasshoppers.” (Isaiah
1, 22-)

Being convinced that the gracious design of the
Almighty in sending his Son into the world was to
repair the breach made by disobedience, to finish sin
and transgression, that his kingdom might come, and
his will be done on earth as it is in heaven, we have
found it to be our duty to cease from those national
contests which are productive of misery and bloodshed,
and submit our cause to Him, the Most High, whose
tender love to his children exceeds the most warm
affections of natural parents, and who hath promised to
his seed throughout the earth, as to one individual, “1
will never leave thee, nor forsake thee.” (Heb. xiii. 5.)
And we, through the gracious dealings of the Lord our
God, have had experience of that work which is carried
on, ‘not by earthly might, nor by power, but by my
Spirit, saith the Lord of Hosts.” (Zech. iv. 6.) By
which operation that spiritual kingdom is set up, which
is to subdue and break in pieces all kingdoms that
oppose it, and shall stand forever. In a deep sense
thereof, and of the safety, stability, and peace that are
in it, we are desirous that all who profess the truth may
be inwardly acquainted with it, and thereby be qualified
to conduct ourselves in all parts of our life as becomes
our peaceable profession ; and we trust as there is a
faithful continuance to depend wholly upon the Almighty
arm, from one generation to another, the peaceable

72 The Fournal of Fohn Woolman.

kingdom will gradually be extended “from sea to sea,
and from the river to the ends of the earth” (Zech. ix.
10), to the completion of those prophecies already
begun, that “nation shall not lift up a sword against
nation, nor learn war any more.” (Isaiah ii. 4. Micah
iv. 3.)

And, dearly beloved friends, seeing that we have
these promises, and believe that God is beginning to
fulfil them, let us constantly endeavour to have our
minds sufficiently disentangled from the surfeiting cares
of this life, and redeemed from the love of the world,
that no earthly possessions nor enjoyments may bias
our judgments, or turn us from that resignation and
entire trust in God to which his blessing is most surely
annexed ; then may we say, “Our Redeemer is mighty,
He will plead our cause for us.” (Jer. 1. 34.) And if,
for the further promoting of his most gracious purposes
in the earth, He should give us to taste of that bitter cup
of which his faithful ones have often partaken, Oh that
we might be rightly prepared to receive it !

And now, dear friends, with respect to the com-
motions and stirrings of the powers of the earth at this
time near us, we are desirous that none of us may be
moved thereat, but repose ourselves in the munition of
that rock which all these shakings shall not move, even
in the knowledge and feeling of the eternal power of
God, keeping us subjectly given up to his heavenly will,
and feeling it daily to mortify that which remains in
any of us which is of this world ; for the worldly part
in any is the changeable part, and that is up and down,
full and empty, joyful and sorrowful, as things go well

Epistle from the General Meeting. 73

or ill in this world. For as the truth is but one, and
many are made partakers of its spirit, so the world is
but one, and many are made partakers of the spirit of
it; and so many as do partake of it, so many will be
straitened and perplexed with it. But they who are
single to the truth, waiting daily to feel the life and
virtue of it in their hearts, shall rejoice in the midst of
adversity, and have to experience with the prophet,
that, “although the fig-tree shall not blossom, neither
shall fruit be in the vines ; the labour of the olive shall
fail, and the fields shall yield no meat; the flock shall
be cut off from the fold, and there shall be no herd in
the stalls ; yet will they rejoice in the Lord, and joy in
the God of their salvation.” (Hab. iii. 17, 18.)

If, contrary to this, we profess the truth, and, not
living under the power and influence of it, are producing
fruits disagreeable to the purity thereof, and trust to the
strength of man to support ourselves, our confidence
therein will be vain. For He who removed the hedge
from his vineyard, and gave it to be trodden under foot
by reason of the wild grapes it produced (Isaiah v. 6),
remains unchangeable ; and if, for the chastisement of
wickedness and the further promoting of his own glory,
He doth arise, even to shake terribly the earth, who then
may oppose Him, and prosper ?

We remain, in the love of the Gospel, your friends
and brethren.

(Signed by fourteen Friends.)

Scrupling to do writings relative to keeping slaves has
been a means of sundry small trials to me, in which I
have so evidently felt my own will set aside that I think

74 The Fournal of Fohn Woolman.

it good to mention a few of them. Tradesmen and re-
tailers of goods, who depend on their business for a
living, are naturally inclined to keep the good-will of
their customers; nor is it a pleasant thing for young
men to be under any necessity to question the judgment
or honesty of elderly men, and more especially of such
as have a fair reputation. Deep-rooted customs, though
wrong, aré not easily altered ; but it is the duty of all to
be firm in that which they certainly know is right for
them. A charitable, benevolent man, well acquainted
with a negro, may, I believe, under some circumstances,
keep him in his family as a servant, on no other motives
than the negro’s good; but man, as man, knows not
what shall be after him, nor hath he any assurance that
his children will attain to that perfection in wisdom and
goodness necessary rightly to exercise such power ;
hence it is clear to me, that I ought not to be the scribe
where wills are drawn in which some children are made
sale-masters over others during life.

About this time an ancient man of good esteem in the
neighbourhood came to my house to get his will written.
He had young negroes, and I asked him privately how
he purposed to dispose of them. He told me; I then
said, ‘I cannot write thy will without breaking my own
peace,” and respectfully gave. him my reasons for it.
He signified that he had a choice that I should have
written it, but as I could not, consistently with my con-
science, he did not desire it, and so he got it written by
some other person. A few years after, there being great
alterations in his family, he came again to get me to
write his will. His negroes were yet young, and his

On Keeping and Disposing of Slaves. 75,

son, to whom he intended to give them, was, since he
first spoke to me, from a libertine become a sober young
man, and he supposed that I would have been free on
that account to write it. We had much friendly talk on
the subject, and then deferred it. A few days after he
came again and directed their freedom, and I then
wrote his will.

Near the timethat the last mentioned Friend first
spoke to me, a neighbour received a bad bruise in his
body and sent for me to bleed him, which having done,
he desired me to write his will. I took notes, and
amongst other things he told me to which of his chil-
dren he gave his young negro. I considered the pain
and distress he was in, and knew not how it would end,
so I wrote his will, save only that part concerning his
slave, and carrying it to his bedside read it to him. 1
then told him in a friendly way that I could not write
any instruments by which my fellow-creatures were
made slaves, without bringing trouble on my own mind.
I let him know that I charged nothing for what I had
done, and desired to be excused from doing the other
part in the way he proposed. We then had a serious
conference on the subject ; at length, he agreeing to set
her free, I finished his will.

Having found drawings in my mind to visit Friends
on Long Island, after obtaining a certificate from our
Monthly Meeting, I set off 12th of fifth month, 1756.
When I reached the island, I lodged the first night at
the house of my dear friend Richard Hallett. The
next day being the first of the week, I was at the
meeting in New Town, in which we experienced the

76 The Fournal of Fohn Woolman.

renewed manifestations of the love of Jesus Christ to
the comfort of the honest-hearted. I went that night to
Flushing, and the next day I and my beloved friend
Matthew Franklin crossed the ferry at White Stone ;
were at three meetings on the main, and then returned
to the island, where I spent the remainder of the week
in visiting meetings. The Lord, I believe, hath a people
in those parts who are honestly inclined to serve Him ;
but many I fear, are too much clogged with the things
of this life, and do not come forward bearing the cross
in such faithfulness as He calls for.

My mind was deeply engaged in this visit, both in
public and private, and at several places where I was, on
observing that they had slaves, I found myself under a
necessity, in a friendly way, to labour with them on that
subject ; expressing, as way opened, the inconsistency
of that practice with the purity of the Christian religion,
and the ill effects of it manifested amongst us.

The latter end of the week their Yearly Meeting
began ; at which were our friends John Scarborough,
Jane Hoskins, and Susannah Brown, from Pennsylvania.
The public meetings were large, and measurably
favoured with Divine goodness. The exercise of my
mind at this meeting was chiefly on account of those
who were considered as the foremost rank in the Society ;
and in a meeting of ministers and elders way opened for
me to express in some measure what lay upon me ; and
when Friends were met for transacting the affairs of the
church, having sat awhile silent, I felt a weight on my
mind, and stood up; and through the gracious regard
of our Heavenly Father strength was given fully to clear

Relinguishes his Business. 77

myself of a burden which for some days had been in-
“creasing upon me.

Through the humbling dispensations of Divine Provi-
dence, men are sometimes fitted for his service. The
messages of the prophet Jeremiah were so disagreeable
to the people, and so adverse to the spirit they lived in,
that he became the object of their reproach, and in the
weakness of nature he thought of desisting from his
prophetic office ; but saith he: “His word was in my
heart as a burning fire shut up in my bones ; and I was
weary with forbearing, and could not stay.” I saw at
this time that if I was honest in declaring that which
truth opened in me, I could not please all men ; and I
laboured to be content in the way of my duty, however
disagreeable to my own inclination. After this I went
homeward, taking Woodbridge and Plainfield in my
way, in both which meetings the pure influence of
Divine love was manifested, inan humbling sense where-
of I went home. I had been out about twenty-four
days, and rode about three hundred and sixteen miles.

While I was out on this journey my heart was much
affected with a sense of the state of the churches in our
southern provinces ; and believing the Lord was calling
me to some further labour amongst them, I was bowed
in reverence before Him, with fervent desires that I
might find strength to resign myself to his heavenly
will.

Until this year, 1756, I continued to retail goods,
besides following my trade as a tailor; about which
time I grew uneasy on account of my business growing
too cumbersome. I had begun with selling trimmings

I fe
(oo

78 The Fournal of Fohn Woolman.

for garments, and from thence proceeded to sell cloths
and linens ; and at length, having got a considerable
shop of goods, my trade increased every year, and the
way to large business appeared open, but I felt a stop in
my mind.

Through the mercies of the Almighty, I had in a good
degree learned to be content with a plain way of living.
I had but a small family ; and, on serious consideration,
believed truth did not require me to engage much in
cumbering affairs. It had been my general practice to
buy and sell things really useful. Things that served
chiefly to please the vain mind in people, I was not easy
to trade in; seldom did it ; and whenever I did I found
it weaken me as a Christian.

The increase of business became my burden ; for
though my natural inclination was toward merchandise,
yet I believed truth required me to live more free from
outward cumbers; and there was now a strife in my
mind between the two. In this exercise my prayers
were put up to the Lord, who graciously heard me, and
gave me a heart resigned to his holy will.. Then I
lessened my outward business, and, as I had opportunity,
told my customers of my intentions, that they might
consider what shop to turn to ; and in a while I wholly
Jaid down merchandise, and followed my trade asa tailor
by myself, having no apprentice. I also had a nursery
of apple-trees, in which I employed some of my time in
hoeing, grafting, trimming, and inoculating.* In mer-

* He seems to have regarded agriculture as the business most conducive to
moral and physical health. He thod@ht "if the leadings of the Spirit were more

attended to, more people would be engaged in the sweet employment of husbandry,
where labour is agreeable and healthful.” He does not condemn the honest

Concerning Luxury. "9

chandise it is the custom where I lived to sell chiefly on
credit, and poor people often get in debt ; when payment
is expected,no having wherewith to pay, their creditors
often ‘sue for it at law. Having frequently observed
occurrences of this kind, I found it good for me to advise
poor people to take such goods as were most useful, and
not costly.

In the time of trading I had an opportunity of seeing
that the too liberal use of spirituous liquors and the
custom of wearing too costly apparel led some people
into great inconveniences; and that these two things
appear to be often connected with each other. By not
attending to that use of things which is consistent with
universal righteousness, there is an increase of labour
which extends beyond what our Heavenly Father intends
for us. And by great labour, and often by much
sweating, there iseven among such as are not drunkards
a craving of liquors to revive the spirits ; that partly by
the luxurious drinking of some, and partly by the drink-
ing of others (led to it through immoderate labour), very
great quantities of rum are every year expended in our
colonies ; the greater part of which we should have no
need of, did we steadily attend to pure wisdom.

When men take pleasure in feeling their minds
elevated with strong drink, and so indulge their appe-

acquisition of wealth in other business free from oppression ; even “ merchandis-
ing,” he thought, might be carried on innocently and in pure reason. Christ does
not forbid the laying up of a needful support for family and friends ; the command
is: “Lay not up for YOURSELVES treasures on earth.” From his little farm on
the Rancocas he looked out with a mingled feeling of wonder and sorrow upon the
hurry and unrest of the world; and especially was he pained to see luxury and
extravagance overgrowing the early plainness and simplicity of his own religious
society. He regarded the merely rich_man with unfeigned pity. With nothing of
his scorn, he had all of Thoreau’s commiseration for people who went about
bowed down with the weight of broad acres and great houses on their backs.

od

a

80 The Fournal of Fohn Woolinan.

tite as to disorder their understandings, neglect their
duty as members of a family or civil society, and. cast off
all regard to religion, their case is much to be pitied.
And where those whose lives are for the most part
regular, and whose examples have a strong influence on
the minds of others, adhere to some customs which
powerfully draw to the use of more strong liquor than
pure wisdom allows, it hinders the spreading of the
spirit of meekness, and strengthens the hands of the
more excessive drinkers. This is a case to be lamented.

Every degree of luxury hath some connection with
evil ; and if those who profess to be disciples of Christ,
and are looked upon as leaders of the people, have that
mind in them which was also in Christ, and so stand
separate from every wrong way, it is a means of help to
the weaker.) AsI have sometimes been much spent in
the heat.and have taken spirits to revive me, I have
found by experience, that in such circumstances the
mind is not so calm, nor so fitly disposed for Divine
meditation, as when all such extremes are avoided. I
have felt an increasing care to attend to that Holy Spirit
which sets right bounds to our desires, and leads those
who faithfully follow it to apply all the gifts of Divine
Providence to the purposes for which they were intended.
Did those who have the care of great estates attend with
singleness of heart to this heavenly Instructor, which so
opens and enlarges the mind as to cause men to love
their neighbours as themselves, they would have wisdom
given them to manage their concerns, without employ-
ing some people in providing the luxuries of life, or
others in labouring too hard; but for want of steadily

Letter to a Friend. Sy

regarding this principle of Divine love, a selfish spirit
takes place in the minds of people, which is attended
with darkness and manifold confusions in the world.
Though trading in things useful is an honest employ,
-yet through the great number of superfluities which are
bought and sold, and through the corruption of the times,
they who apply to merchandise for a living have great
need to be well experienced in that precept which the
Prophet Jeremiah laid down for his scribe ; “ Seekest | oy
thou great things for thyself ? seek them not.”
In the winter this year I was engaged with friends in
visiting families, and through the goodness of the Lord
we oftentimes experienced his heart-tendering presence
amongst us.

A Copy of a Letter written to a Friend.

“Jn this, thy late affliction, I have found a deep
fellow-feeling with thee, and have had a secret hope
throughout that it might please the Father of Mercies to
raise thee up and sanctify thy troubles to thee ; that
thou being more fully acquainted with that way which
the world esteems foolish, mayst feel the clothing of
Divine fortitude, and be strengthened to resist that
spirit which leads from the simplicity of the everlasting
truth.

“We may see ourselves crippled and halting, and
from a strong bias to things pleasant and easy find an
impossibility to advance forward ; but things impossible
with men are possible with God ; and our wills being
made subject to his, all temptations are surmountable.

7

~~

82 The Fournal of Fohn Woolman,

“This work of subjecting the will is compared to the
mineral in the furnace, which, through fervent heat, is
reduced from its first principle :\ He refines them as
silver is refined ; he shall sit as a refiner and purifier of
silver’ By these comparisons we are instructed in the
necessity of the melting operation of the hand of God
upon us, to prepare our hearts truly to adore Him, and
manifest that adoration by inwardly turning away from
that spirit, in all its workings, which is not of Him. To
forward this work the all-wise God is sometimes pleased,
through outward distress, to bring us near the gates of
death ; that life being painful and afflicting, and the
prospect of eternity opened before us, all earthly bonds
may be loosened, and the mind prepared for that deep
and sacred instruction which otherwise would not be
received. If kind parents love their children. and ‘delight
in their happiness, then He who is perfect goodness in
sending abroad mortal contagions doth assuredly direct
their use. Are the righteous removed by it? their
change is happy. Are the wicked taken away in their
wickedness ? the Almighty isclear. Do we pass through
with anguish and great bitterness, and yet recover? He
intends that we should be purged from dross, and our
ear opened to discipline. ®

“And now, as thou art again restored, after thy sore
affliction and doubts of recovery, forget not Him who
hath helped thee, but in humble gratitude hold fast his
instructions, and thereby shun those by-paths which lead
from the firm foundation. Iam sensible of that variety
of company to which one in thy business must be ex-
posed ; I have painfully felt the force of conversation

Letter to a Friend, 83

proceeding from men deeply rooted in an earthly mind,
and can sympathise with others in such conflicts, because
much weakness still attends me.

“I find that to be a fool as to worldly wisdom, and to
commit my cause to God, not fearing to offend men, who
take offence at the simplicity of truth, is the only way
to remain unmoved at the sentiments of others.

“The fear of man brings a snare. By halting in our
duty, and giving back in the time of trial, our hands grow
weaker, our spirits get mingled with the people, our ears
grow dull as to hearing the language of the true Shep-
herd, so that when we look at the way of the righteous,
it seems as though it was not for us to follow them.

“A love clothes my mind while I write, which is
superior to all expression ; and I find my heart open to
encourage to a holy emulation, to advance forward in
Christian firmness. Deep humility is a strong bulwark,
and as we enter into it we find safety and true exaltation.
The foolishness of God is wiser than man, and the weak-
ness of God is stronger than man. Being unclothed of
our own wisdom, and knowing the abasement of the
creature, we find that power to arise which gives health
and vigour to us,”

,CHAPTER LV.
1757, 1758.

Visit to the Families of Friends at Burlington. Journey to Pennsyl-
vania, Maryland, Virginia, and North Carolina. Considerations
on the State of Friends there, and the Exercise he was under in
Travelling among those so generally concerned in keeping Slaves,
with some Observations on this Subject. Epistle to Friends at
New Garden and Crane Creek. Thoughts on the Neglect of a
Religious Care in the Education of the Negroes.

be HIRTEENTH fifth month, 1757.—Being in good
health, and abroad with Friends visiting families,

I lodged at a Friend’s house in Burlington. Going to

‘bed about the time usual with me, I awoke in the night,

and my meditations, as I lay, were on the goodness and
mercy of the Lord, in a sense whereof my heart was
contrited. After this I went to sleep again ; ina short
ytime I awoke ; it was yet dark, and no appearance of
9" “day or moonshine, and as I opened mine eyes I saw a
light in my chamber, at the apparent distance of five
feet, about nine inches in diameter, of a clear, easy
brightness, and near its centre the most radiant. As I

» yw lay still looking upon it without any surprise, words
U" were spoken to my inward ear, which filled my whole
inward man. They were not the effect of thought, nor

any conclusion in relation to the appearance, but as the

84

“The Gain of Oppression.” SR

language of the Holy One spoken in my mind. The
words were, CERTAIN EVIDENCE OF DIVINE TRUTH.
They were again repeated exactly in the same manner, {
and then’ the light disappeared. wat

Feeling the exercise in relation to a visit to the
Southern Provinces to increase upon me, I acquainted
our Monthly Meeting therewith, and obtained their
certificate. Expecting to go alone, one of my brothers
who lived in Philadelphia, having’ some business» in
North Carolina, proposed going with me part of the
way ; but as he had a view of some outward affairs, to
accept of him as a companion was some difficulty with
me, whereupon I had conversation with him at sundry
times. At length feeling easy in my mind, I had conver-
sation with several elderly Friends of Philadelphia on
the subject, and he obtaining a certificate suitable to the
occasion, we set off in the fifth month, 1757. Coming
to Nottingham week-day meeting, we lodged at John
Churchman’s, where I met with our friend Benjamin
Buffington, from New England, who was returning
from a visit to the Southern Provinces. Thence we
crossed the river Susquehanna, and lodged at William
Cox’s in Maryland.

Soon after I entered this province a deep and painful
exercise came upon me, which I often had some feéling
of, since my mind was drawn toward these parts, and
with which I had acquainted ‘my brother before we
agreed to join as companions. As the people in this
and the Southern Provinces live much on the labour of
slaves, many of whom are used hardly, my concern was
that I might attend with singleness of heart to the voice

86 The Fournal of Fohn Woolman.

of the true Shepherd, and be so supported as to remain
unmoved at the faces of men.

As it is.common for Friends on such a visit to have
entertainment free of cost, a difficulty arose in my mind
with respect to saving my money by kindness received
from what appeared to me to be the gain of oppression.
Receiving a gift, considered as a gift, brings the receiver
under obligations to the benefactor, and has a natural
tendency to draw the obliged into a party with the
giver. To prevent difficulties of this kind, and to pre-
serve the minds of. judges from any bias, was that
Divine prohibition > ‘Thou shalt not receive any gift ;
for a gift blindeth the wise, and perverteth the words
of the righteous.” (Exod. xxiii. 8.) As the disciples
were sent forth without any provision for their journey,
and our Lord said the workman is worthy of his meat,
their labour in the Gospel was considered as a reward
for their entertainment, and therefore not received as a
gift; yet, in regard to my present journey, I could not
see my way clear in that respect. The difference
appeared thus: the entertainment the disciples met
with was from them whose hearts God had opened to
receive them, from a love to them and the truth they
published ; but we, considered as members of the same
religious society, look upon it as a piece of civility to
receive each other in such visits; and such reception, at
times, is partly in regard to reputation, and not from
an inward unity of heart and spirit. Conduct is more
convincing than language, and where people, by their
actions, manifest that the slave-trade is not so disagree-
able to their principles but that it may be encouraged,

Conversation concerning Slavery. 87

there is not a sound uniting with some Friends who

visit them
The prospect of so weighty a work, and of being |

so distinguished from many whom I esteem before
myself, brought me very low, and such were the’ con-
flicts of my soul that I had a near sympathy with the
Prophet, in the time of his weakness, when he said:
“If thou deal thus with me, kill me, I pray thee, if

I have found favour in thy sight.” (Num. xi. - 15.) But boxe

I soon saw that this proceeded from the want of a full
resignation to the Divine will.. Many were the afflictions
which attended me, and in great abasement, with many

tears, my cries were to the Almighty for his gracious

and fatherly assistance, and after a time of deep trial I
_ was favoured to understand the state mentioned by the
Psalmist more clearly than ever I had done before; to
wit: “ My soul is even as.a weaned child.” (Psalm
&Xxxi. 2.) Being thus helped to sink down into resig-
‘nation, I felt a deliverance from that tempest in which I
shad been sorely exercised, and in calmness of mind
went forward, trusting that the Lord Jesus Christ, as I

,
fro,
Ihact
wre J

faithfully attended to Him, would be a counsellor to me
in all difficulties, and that by his strength I should be
enabled even to leave money with the members of
society where I had entertainment, when I found that
_ omitting it would obstruct that work to which I believed

He had called me. As I copy this after my return, I
may here add, that oftentimes I did so under a sense of
duty. The way in which I did it was thus: when I

expected soon to leave a Friend’s house where I had
entertainment, if I believed that I should not keep clear

88 The Fournal of Fohn Woolman.

from the gain of oppression without leaving money, I
spoke to one of the heads of the family privately, and
desired them to accept of those pieces of silver, and
give them to such of their negroes as they believed
would make the best use of them; and at other times
I gave them to the negroes myself, as the way looked
clearest to:me. Before I came out, I had provided a
large number of small pieces for this purpose and thus
offering them to some who appeared to be wealthy
people was a trial both to me and them. But’the fear
of the Lord so covered me at times that my way was
made easier than I expected; and few, if any, mani-
fested any resentment at the offer, and most of them,
after some conversation, accepted of them.

Ninth of. fifth month.—A Friend at whose house we
breakfasted setting us a little on our way, I had conver-
sation with him, in the fear of the Lord, concerning his
slaves, in which my heart was tender; I used much
plainness of ‘speech with him, and he appeared to take
it kindly. We pursued our journey without appointing
meetings, being pressed in my mind to be at the Yearly
Meeting in Virginia. In my travelling on the road, I
often felt a cry rise from the centre of my mind, thus:
“O Lord, I am a stranger on the earth, hide not thy
face from me.” On the rrth; we crossed the rivers
Patowmack and Rapahannock, and lodged at Port Royal.
On the way we had the company of a colonel of the
militia, who appeared to be a thoughtful man. I took
occasion to remark on the difference in general betwixt
a people used to labour moderately for their living,
training up their children in frugality and business, and

At Cedar Creek, Virginia. 89

those who live on the labour of ‘slaves ; the former, in
my view, being the most happy life. He ‘concurred in
the remark, and mentioned the trouble arising from the
untoward, slothful disposition of the negroes, adding
that one of our labourers would do as much in a day as
two of their slaves. I replied, that free men,° whose
minds were properly on their business, found: @ satis-
faction in improving, cultivating, and providing for their
families ; but negroes, labouring to support others who
claim them as their property, and expecting nothing but
slavery during life, had not the like inducement to be
industrious.

After some further conversation I said, that men
having power too often misapplied it ; that though we
made slaves of the negroes, and the Turks made slaves
of the Christians, I believed that liberty was the natural
right of all men equally. This he did not deny, but
said the lives of the negroes were so wretched in their
own country that many of them lived better here than
there. I replied, “There is great odds in regard to us
on what principle we act” ; and so the conversation on
that subject ended. I may here add that another
person, some time afterwards, mentioned the wretched-
ness of the negroes, occasioned by their intestine wars,
as an argument in favour of our fetching them away for
slaves. To which I replied, if compassion for the
Africans, on account of their domestic troubles, was the
real motive of our purchasing them, that spirit of
tenderness being attended to, would incite us to use
them kindly, that, as strangers brought out of affliction
their lives might be happy among us. And as they are

go The Fournal of Fohn Woolman.

human creatures, whose souls are as precious as ours,
and who may receive the same help and comfort from
the Holy Scriptures as we do, we could not omit suit-
able endeavours to instruct them therein ; but that while
we manifest by our conduct that our views in purchasing
them are to advance ourselves, and while our buying
captives taken in war animates those parties to push on
the war, and increase desolation amongst them, to say
they live unhappily in Africa is far from being an argu-
ment in our favour. I further said, the present circum-
stances of these provinces to me appear difficult ; the
slaves look like a burdensome stone to such as burden
themselves with them; and that if the white people
retain a resolution to prefer their outward prospects of
gain to all. other considerations, and do not act con-
scientiously toward them as fellow-creatures, I believe —
that burden will grow heavier and heavier, until times
change in a way disagreeable to us. The person
appeared very serious, and owned that in considering
their condition and the manner of their treatment in
these provinces he had sometimes thought it might be
justin the Almighty so to order it.

Having travelled through Maryland, we came amongst
Friends at Cedar Creek in Virginia, on the 12th; and the
next day rode, in company with several of them, a day’s
journey to Camp Creek. As I was riding along in the
morning, mny mind was deeply affected in a sense I had
of the need of Divine aid to support me in the various
difficulties which attended me, and in uncommon distress
of mind I cried in secret to the Most High, “O Lord be
merciful, I beseech thee, to thy poor afflicted creature !”

Fourney through Virginia. Or

After some time, I felt inward relief, and soon after a
Friend in company began to talk in support of the slave-
trade, and said the negroes were understood to be the
offspring of Cain, their blackness being the mark which
God set upon him after he murdered Abel his brother ;
that it was the design of Providence they should be slaves,
as a condition proper to the race of so wicked a man as
Cain was. Then another spake in support of what had
been said. To all which I replied in substance as follows :
that Noah and his family were all who survived the flood
according to Scripture ; and as Noah was of Seth’s race,
the family of Cain was wholly destroyed. One of them
said that after the Hood Ham went to the land of Nod
and took a wife; that Nod was a’land far distant, in-
habited by Cain’s race, and that the flood did not reach
it; and as Ham was sentenced to be a servant of servants
to his brethren, these two families, being thus joined,
were undoubtedly fit only for slaves. I replied, the flood
was a judgment upon the world for their abominations,
and it was granted that Cain’s stock was the most wicked,
and therefore unreasonable to suppose that they were
spared. As to Ham’s going to the land of Nod fora wife,
no time being fixed, Nod might be inhabited by some of
Noah’s family before Ham married a second time ; more-
over the text saith ‘That all flesh died that moved upon
the earth.” (Gen. vii. 21.) I further reminded them
how the prophets repeatedly declare “that the son shall
not suffer for the iniquity of the father, but every one be
answerable for hisown sins.” I was troubled to perceive
the darkness of their imaginations, and in some pressure
of spirit said,‘‘ The love of ease and gain are the motives

Srengeewes

92 The Fournal of Fohn Woolman.

in general of keeping slaves, and men are wont to take
hold of weak a arguments to support a cause which is un-
reasonable. I have no interest on either side, save only
the interest which I desire to have in the truth. I believe
liberty is their right, and as I see they are not only de-
prived of it, but treated in other respects with inhumanity
in many places, I believe He who is a refuge for the
oppressed will, in his own time, plead their cause, and
happy will it be for such as walk,in uprightness before
Him.” And thus our conversation ended.

Fourteenth of fifth monthi—I was this day at Camp
Creek Monthly Meeting, and then rode to the mountains
up James River, and had a meeting at a Friend’s house,
in both which I felt sorrow of heart, and my tears were
poured out before the Lord, who was pleased to afford
a degree of strength by which way was opened to clear
my mind amongst Friendsin those places. From thence
I went to Fork Creek, and so to Cedar Creek again, at
which place I now had a meeting. Here I found a
tender seed, and as I was preserved in the ministry
to keep low with the truth, the same truth in their
hearts answered it, that it was a time of mutual refresh-
ment from the presence of the Lord. I lodged at
James Standley’s, father of William Standley, one of

y.the young men who suffered imprisonment at Win-
chester last summer on account of their testimony
against fighting, and I had some satisfactory conversa-
tion with him concerning it. Hence I went to the
Swamp Meeting, and to Wayanoke Meeting, and
then crossed James River, and lodged near Burleigh.
From the time of my entering Maryland I have been

On the Treatment of Negroes. 93

much under sorrow, which of late so increased upon me
that my mind was almost overwhelmed, and I may say
with the Psalmist, “In my distress I called upon we) it
Lord, and cried to my God,” who, in infinite goodness, ‘ =
looked upon my affliction, and in my private retirement
sent the Comforter for my relief, for which I humbly
bless his holy name. a
The sense I had of the state of the churches brought |
a weight of distress upon me. The gold to me appeared
dim, and the fine gold changed, and though this is the
case too generally, yet the sense of it in these parts hathin ,
a particular manner borne heavy upon me. It appeared to
me that through the prevailing of the spirit of this world.
the minds of many were brought toan inward desolation,
and instead of the spirit of meekness, gentleness, and
heavenly wisdom, which are the necessary companions
of the true sheep of Christ, a spirit of fierceness and the
love of dominion too generally prevailed. From small
beginnings in error great buildings by degrees are raised, «=
and from one ‘age to another are more and more
strengthened by the general concurrence of the people ;
and as men obtain reputation by their profession of the
truth, their virtues are mentioned as arguments in favour
of general error ; and those of less noté, to justify them-
selves, say, such and such good men did the like. / By
what other steps could the people of Judah arise to that
height in wickedness as to give just ground for the
Prophet Isaiah to declare, in the name of the’ Lord,
“that none calleth for justice, nor any pleadeth for truth”
(Isa. lix. 4), or for the Almighty to call upon the great
city of Jerusalem just before the Babylonish captivity,

94 The Fournal of Fohn Woolman,

“Tf ye can find a man, if there be any who executeth
judgment, that seeketh the truth, andI will pardon it” ?
(Jer. v. 1.)

The prospect of a way being open to the same de-
generacy, in some parts of this newly settled land of
America, in respect to our conduct towards the negroes,
hath deeply bowed my mind in this journey, and though
briefly to relate how these people are treated is no
agreeable work, yet, after often reading over the notes I
made as I travelled, I find my mind engaged to preserve
them. Many of the white people in those provinces
take little or no care of negro marriages; and when
negroes marry after their own way, some make so little
account of those marriages that with views of outward
interest they often part men from their wives by selling
them far asunder, which is common when estates ate
sold by executors at vendue. Many whose labour is
heavy being followed at their business in the field by a
man with a whip, hired for that purpose, have in common
little else allowed but one peck of Indian corn and some
salt, for one week, with a few potatoes; the potatoes
they commonly raise by their labour on the first day of
the week. The correction ensuing on their disobedience
to overseers, or slothfulness in business, is often very
severe, and sometimes desperate.

Men and women have many times scarcely clothes
sufficient to hide their nakedness, and boys and girls ten
and twelve years old are often quite naked amongst their
master’s children. Some of our Society, and some of the
society called Newlights, use some endeavours to instruct
those they have in reading ; but in common this is not

Western Branch Yearly Meeting. 95

only neglected, but disapproved. These are the people
by whose labour the other inhabitants are in a great
measure supported, and many of them in the luxuries of
life. These are the people who have made no agree-
ment to serve us, and who have not forfeited their
liberty that we know of. These are the souls for whom
Christ died, and for our conduct towards them we must
answer before Him who is no respecter of ' persons.
They who know the only true God, and Jesus Christ
whom He hath sent, and are thus acquainted with the
merciful, benevolent, Gospel spirit, will therein perceive
that the indignation of God is kindled against oppression
and cruelty, and in beholding the great distress of so
numerous a people will find cause for mourning.

From my lodgings I went to Burleigh Meeting, where
I felt my mind drawn in a quiet, resigned state. After
long silence I felt an engagement to stand up, and
through the powerful operation of Divine love we were
favoured with an edifying meeting. The next meeting
we had was at Black Water, and from thence went to the
Yearly Meeting at the Western Branch. When business
began, some queries were introduced by some of their
members for consideration, and, if approved, they
were to be answered hereafter by their respective
Monthly Meetings. They were the Pennsylvania queries,
which had been examined by a committee of Virginia
Yearly Meeting appointed the last year, who made some
alterations in them, one of which alterations was made
in favour of a custom which troubled me. The query
was: “Are there any concerned in the importation of
negroes, or in buying them after imported ?” which was

96 The Fournal of Fohn Woolman.

thus altered : “ Are there any concerned in the importa-
tion of negroes, or buying them to trade in?” As one
query admitted with unanimity was: “ Are any concerned
in buying or vending goods unlawfully imported, or
prize goods?” I found my mind engaged to say that as
we profess the truth, and were there assembled to
support the testimony of it, it was necessary for us to
dwell deep and act in that wisdom which is pure, or
otherwise we could not prosper. Ithen mentioned their
alteration, and referring to the last mentioned query,
added, that as purchasing any merchandise taken by the
sword was always allowed to be inconsistent with our
principles, so negroes being captives of war, or taken by
stealth, it was inconsistent with our testimony to buy
them ; and their being our fellow-creatures, and sold
as slaves, added greatly to the iniquity. Friends
appeared attentive to what was said ; some expressed
a care and concern about their negroes ; none made any
objection, by way of reply to what I said, but the query
was admitted as they had altered it.

As some of their members have heretofore traded in
negroes, as in other merchandise, this query being
admitted will be one step further than they have hitherto
gone, and I did not see it- my duty to press for an
alteration, but felt easy to leave it all to Him who alone
is. able to turn the hearts of the mighty, and make way
for the spreading of truth on the earth, by means agree-
able to his infinite wisdom. In regard to those they
already had, I felt my mind engaged to labour with |
them, and said that as we believe the Scriptures Were |
given forth by holy men, as they were moved by the)

SPECIMEN OF JOHN WOOLMAN’S HANDWRITING.

Reproduced from a piece of parchment found in his pocket book, and now in possession of
the Society of Friends, London.

Block kindly lent by the Friends’ Tract Association.

Epistle to North Carolina Meetings. 07

Holy Ghost, and many of us know by experience that
they are often helpful and comfortable, and believe
_ ourselves bound in duty to teach our children to read
them ; I believed that if we were divested of all selfish
views, the same good spirit that gave them forth would
engage us to teach the negroes to read, that they might
have the benefit of them. Some present manifested a
_ concern to take more care in the education of their
negroes.

Twenty-ninth fifth month.—At the house where I
lodged was a meeting of ministers and elders. _ I found
an engagement to speak freely and plainly to them con-
cerning their slaves ; mentioning how they as the first
_ rank in the society, whose conduct in that case was
~ much noticed by others, were under the stronger obliga-
tions to look carefully to themselves. Expressing how
needful it was for them in that situation to be thoroughly
: divested of all selfish views; that, living in the pure
truth, and acting conscientiously towards those people
_ in their education and otherwise, they might be instru-
mental in helping forward a work so exceedingly
necessary, and so much neglected amongst them. At
the twelfth hour the meeting for worship began, which

_ was a solid meeting.
The next day, about the tenth hour, Friends met to
finish their business, and then the meeting for worship
: ensued, which to me was a laborious time ; but through
the goodness of the Lord, truth, I believed, gained some
ground, and it was a strengthening opportunity to the
honest-hearted.

About this time I wrote an epistle to Friends in the

back settlements of North Carolina, as follows :—

98 The Fournal of Fohn Woolman.

To FRIENDS AT THEIR MONTHLY MEETING AT NEW GARDEN
AND CANE CREEK, IN NORTH CAROLINA :—

Dear Frienps,—It having pleased the Lord to draw
me forth on a visit to some parts of Virginia and
Carolina, you have often been in my mind ; and though
my way is not clear to come in person to visit you, yet I
feel it in my heart to communicate a few things, as they.
arise in the love of truth'>irst, my dear friends, dwell |
in humility ; and take heed that no views of outward
gain get too deep hold of you, that so your eyes being
“single to the Lord, you may be preserved in the way of
safety. Where people let loose their minds after the
love of outward things, and are more engaged in pur-
suing the profits and seeking the friendships of this
world than to be inwardly acquainted with the way of
true peace, they walk in a vain shadow, while the true
comfort of life is wanting. Their examples are often
hurtful to others ; and their treasures thus collected do
many times prove dangerous snares to their children.

But where people are sincerely devoted to follow
Christ, and dwell under the influence of his Holy Spirit,
their stability and firmness, through a Divine blessing,
ig at times like dew on the tender plants round about
them, and the weightiness of their spirits secretly works
on the minds of others. dn_this_condition, through the
spreading influence of ‘Divine-ove, they feel.a_care Over
the-flock,-and way is opened for maintaining good-order
m-the-Society. And though we may meet with oppo-
sition from another spirit, yet, as there is a dwelling in
meekness, feeling our spirits subject, and moving only
in the gentle, peaceable wisdom, the inward reward of

Epistle to North Carolina Meelings. 99

quietness will be greater than all our difficulties. Where
the pure life is kept to, and meetings of discipline are
held in the authority of it, we find by experience that
they are comfortable, and tend to the health of the
body.
While I write, the youth come fresh in my way.
_ Dear young people, choose God for your portion ;, love
His truth, and be not ashamed of it ; choose for your
company such as serve Him in uprightness ; and shun as
most dangerous the conversation of those whose lives
are of an ill savour; for by frequenting such company
some hopeful young people have come to great loss,
and been drawn from less evils to greater, to their utter
ruin. In the bloom of youth no ornament is so lovely
as that of virtue, nor any enjoyments equal to those
which we partake of in fully resigning ourselves to the ©

Divine will. These enjoyments add sweetness to all
other comforts, and give true satisfaction in company
and conversation, where people are mutually acquainted
with it ; and as your minds are thus seasoned with the
truth, you will find strength to abide steadfast to the
testimony of it, and be prepared for services in the
church.

_And now, dear friends and brethren, as you are im-
proving a wilderness, and may be numbered amongst
the first planters in one part of a province, I beseech
you, in the love of Jesus Christ, wisely to consider the
force of your examples, and think how much your
successors may be thereby affected. It is a help ina
country, yea, and a great favour and blessing, when
customs first settled are agreeable to sound wisdom ;

100 The Fournal of Fohn Woolman.

but when they are otherwise the effect of them is
grievous ; and children feel themselves encompassed
with difficulties prepared for them by their prede-
cessors.

As moderate care and exercise, under the direction
of true wisdom, are useful both to mind and body, so
by these means in general the real wants of life are
easily supplied, our gracious Father having so propor-
tioned one to the other that keeping in the medium we
may pass on quietly. Where slaves are purchased to do
our labour numerous difficulties attend it. To rational
creatures bondage is uneasy, and frequently occasions
sourhess and discontent in them; which affects the
family and such as claim the mastery over them. Thus
people and their children are many times encompassed
with vexations, which arise from their applying to
wrong methods to get a living.

I have been informed that there is a large number of
Friends in your parts who have no slaves ; and in tender
and most affectionate love I beseech you to keep clear
from purchasing any. Look, my dear friends, to Divine
Providence, and follow in simplicity that exercise of
body, that plainness and frugality, which true wisdom
leads to; so may you be preserved from those dangers
which attend such as are aiming at outward ease and
greatness.

Treasures, though small, attained on a true principle
of Virtue, are sweet ; and while we walk in the light of
the Lord there is true comfort and satisfaction in the
possession ; neither the murmurs of an oppressed
people, nor a throbbing, uneasy conscience, nor anxious

The Education of Slaves. IOI

thoughts about the events of things, hinder the enjoy-
ment of them.

When we look towards the end of life, and think on
the division of our substance among our successors, if
we know that it was collected in the fear of the Lord, in
honesty, in equity, and in uprightness of heart before
Him, we may consider it as his gift to us, and, with a
single eye to his blessing, bestow it on those we leave
behind us. Such is the happiness of the plain ways of
true virtue. ‘‘ The work of righteousness shall be peace ;
and the effect of righteousness, quietness and assurance
forever.” -(Isaaxxxii., 17.)

Dwell here, my dear friends ; and then in remote and
solitary deserts you may find true peace and satisfaction.
If the Lord be our God, in truth and reality, there is
safety for us; for He is a stronghold in the day of
trouble, and knoweth them that trust in Him.

ISLE OF WIGHT COUNTY, in Virginia,

20th of the 5th month, 1757.

From the Yearly Meeting in Virginia I went to
Carolina, and on the ist of sixth month was at Wells
Monthly Meeting, where the spring of the Gospel
ministry was cpened, and the love of Jesus Christ ex-
perienced among us; to his name be the praise.

Here my brother joined with some Friends from New
Garden who were going homeward; and I went next
to Simons Creek Monthly Meeting, where I was silent
during the meeting for worship. When business came
on, my mind was exercised concerning the poor slaves,
but I did not feel my way clear to speak. In this con-
dition I was bowed in spirit before the Lord, and with

12 The Fournal of Fohn Woolman.

tears and inward supplication besought Him so to open
my understanding that I might know his will concerning
me; and, at length, my mind was settled in silence.
‘Near the end of their business a member of their
meeting expressed a concern that had some time lain
upon him, on account of Friends so much neglecting
their duty in the education of their slaves, and proposed
having meetings sometimes appointed for them on a
week-day, to be attended only by some Friends to be
named in their Monthly Meetings. Many present ap-
peared to unite with the proposal. One said he had
often wondered that they, being our fellow-creatures,
and capable of religious understanding, had been so:
exceedingly neglected ; another expressed the like con-
cern, and appeared zealous that in future it might be;
more closely considered. At length a minute was made,;
and the further consideration of it referred to their nexti
Monthly Meeting. The Friend who made this proposalt
hath negroes; he told me that he was at New Garden,
about two hundred and fifty miles from home, and came.
back alone ; that in this solitary journey this exercise,
in regard to the education of their negroes, was from:
time to time renewed in his mind. A Friend of some
note in Virginia, who hath slaves, told me that he being.
far from home on a lonesome journey had many serious
thoughts about them ; and his mind was so impressed
therewith that he believed he saw a time coming when
Divine Providence would alter the circumstance of these
people, respecting their condition as slaves.

From hence I went to a meeting at Newbegun Creek,
and sat a considerable time in much weakness: then I

Travels in Virginia. 103

felt truth open the way to speak a little in much plain-
ness and simplicity, till at length, through the increase
of Divine love amongst us, we had a seasoning oppor-
tunity. This was also the case at the head of Little
River, where we had a crowded meeting on a first-day.
I went thence to the Old Neck, where I was led into a
careful searching out of the secret workings of the
mystery of iniquity, which, under a cover of religion,
exalts itself against that pure spirit which leads in the
way of meekness and self-denial. Pineywoods was the
last meeting I was at in Carolina ; it was large, and my
heart being deeply engaged, I was drawn forth into a
fervent labour amongst them.

When I was at Newbegun Creek a Friend was there
who laboured for his living, having no negroes, and who
had been a minister many years. He came to me the
next day, and as we rode together, he signified that he
wanted to talk with me concerning a difficulty he had
been under, which he related nearly as follows. That
as moneys had of late years been raised by a tax to carry
on the wars, he had a scruple in his mind in regard to
paying it, and chose rather to suffer distraint of his
goods ; but as he was the only person who refused it in
those parts, and knew not that any one else was in the
like circumstances, he signified that it had been a heavy
trial to him, especially as some of his brethren had been
uneasy with his conduct in that case. He added, that
from a sympathy he felt with me yesterday in meeting,
he found freedom thus to open the matter in the way of
querying concerning Friends in our parts ; I told him
the state of Friends amongst us as well as I was able,

104 The Fournal of Fohn Woolman.

and also that I had for some time been under the like
scruple. I believed him to be one who was concerned
to walk uprightly before the Lord, and esteemed it my
duty to preserve this note concerning him, Samuel
- Newby. ;
From hence I went back into Virginia, and had a
meeting near James Cowpland’s ; it was a time of inward
suffering, but through the goodness of the Lord I was
made content ; at another meeting, through the renew-
~, ings of pure love, we had a very comfortable season.
“S.(Travelling up and down of late I have’ had reneweae|
9“ evidences that to be faithful to the Lord, and content _
with His will concerning me, is a most necessary and
useful lesson for me to be learning; looking less at the
effects of my labour than at the pure motion and reality
of the concern, as it arises from heavenly love) In the
_</ Lord Jehovah is everlasting strength ; and as the mind,
» by humble resignation, is united to Him, and we utter
“~ words from an inward knowledge that they arise from
the heavenly spring, though our way may be difficult,
and it may require close attention to keep in it, and
though the manner in which we may be led may tend to
our own abasement ; yet, if we continue in patience and
meekness, heavenly peace will be the reward of our
labours. : a
T attended Curles Meeting, which, though small, was
reviving to the honest-hearted. Afterwards I went to
Black Creek and Caroline Meetings, from whence,
accompanied by William Standley before mentioned, I
rode to Goose Creek, being much through the woods,
and about one hundred miles. We lodged the first

>

A Night in the Wilderness. 105

night at a public-house ; the second inthe woods; and
the next day we reached a Friend’s house at Goose
Creek. In the woods we were under some disadvantage,
having no fire-works nor bells for our horses, but we
stopped a little before night and let them feed on the
wild grass, which was plentiful, in the meantime cutting
‘with our knives a store against night. We then secured
our horses, and gathering some bushes under an oak we
lay down ; but the mosquitoes being numerous and the
ground damp I slept but little. Thus lying in the
wilderness, and looking at the stars, I was led to con-
template on the condition of our first parents when they
were sent forth from the garden; how the Almighty,
though they had been disobedient, continued to be a
father to them, and showed them what tended to their
felicity as intelligent creatures, and was acceptable to
Him. To provide things relative to our outward living,
in the way of true wisdom, is good, and the gift of
improving in things useful is a good gift, and comes
from the Father of Lights. Many have had this gift;
and from age to age there have been improvements of
this kind made in the world. But some, not keeping to
the pure gift, have in the creaturely cunning and self-
exaltation sought out many inventions. As the first
motive to these inventions of men, as distinct from that
uprightness in which man was created, was evil, so the
effects have been and are evil. It is, therefore, as
necessary for us at this day constantly to attend on the
heavenly gift, to be qualified to use rightly the good
things in this life amidst great improvements, as it was
for our first parents when they were without any im-
provements, without any friend or father but God only.

106 The Fournal of Fohn Woolman.

I was at.a meeting at Goose Creek, and next at a
Monthly Meeting at Fairfax, where, through the gracious
dealing of the Almighty with us, his power prevailed over
many hearts. From thence I went to Monoquacy and
Pipe Creek in Maryland; at both places I had cause
humbly to adore Him who had supported me through
many exercises, and by whose help I was enabled to
reach the true witness in the hearts of others. There
were some hopeful young people in those parts. I had
meetings afterwards at John Everit’s, in Monalen, and at
Huntingdon, and I was made humbly thankful to the
Lord, who opened my heart amongst the people in these
new settlements, so that it was a time of encouragement
to the honest-minded.

At Monalen a Friend gave me some account of a
religious society among the Dutch, called Mennonists,
and amongst other things related a passage in substance
as follows : One of the Mennonists having acquaintance
with a man of another society at a considerable distance,
and being with his wagon on business near the house. of
his said acquaintance, and night coming on, he had
thoughts of putting up with him, but passing by his
fields, and observing the distressed appearance of his
slaves, he kindled a fire in the woods hard by, and lay
there that night. His said acquaintance hearing where
he lodged, and afterward meeting the Mennonist, told
him of it, adding he should have been heartily wel-
come at his house, and from their acquaintance in
former time wondered at his conduct in that case. The
Mennonist replied, “ Ever since I lodged by thy field I
have wanted an opportunity to speak with thee. I had

The Mennonists, 107

intended to come to thy house for entertainment, but
_ seeing thy slaves at their work, and observing the
manner of their dress, I had no liking to come to
partake with thee.” He then admonished him to use
them with more humanity, and added, “ As I lay by the
fire that night, I thought that as I was a man of sub-
stance thou wouldst have received me freely ; but if I
had been as poor as one of thy slaves, and had no-
power to help myself, I should have received from thy
hand no kinder usage than they.”

In this journey I was out about two months, and
travelled about eleven hundred and fifty miles. L
returned home under an humbling sense of the gracious.
dealings of the Lord with me, in preserving me through
many trials and afflictions.

CHAE Leen,
1757 1758."

Considerations on the Payment of a Tax laid for Carrying on the War
against the Indians.—Meetings of the Committee of the Yearly
Meeting at Philadelphia—_Some ,Notes on Thomas a Kempis and
John Huss.—The present Circumstances of Friends in Pennsylvania
and New Jersey very different from those of our Predecessors.—
The Drafting of the Militia in New Jersey to serve in the Army,
with some Observations on the State of the Members of our
Society at that time.—Visit to Friends in Pennsylvania, accompanied
by Benjamin Jones.—Proceedings at the Monthly, Quarterly, and
Yearly Meetings in Philadelphia, respecting those who keep

Slaves.

FEW years past, money being made current in our
province for carrying on wars, and to be called

in again by taxes laid on the inhabitants, my mind was
often affected with the thoughts of paying such taxes ;
and I believe it right for me to preserve a memorandum
concerning it. I was told that Friends in England
frequently paid taxes when the money was applied to
such purposes. I had conversation with several noted
Friends on the subject, who all favoured the payment of
such taxes ; some of them I preferred before myself,
and this made me easier for a time; yet there was in
the depth of my mind a scruple which I never could

108

Friends and the Civil Government. 109

get over ; and at certain times I was greatly distressed
on that account.

I believed that there were some upright-hearted men
who paid such taxes, yet could not see that their example
was a sufficient reason for me to do so, while I believe
that the spirit of truth required of me, as an individual,
to suffer patiently the distress of goods, rather than pay
actively.

To refuse the active payment of a tax which our
Society generally paid was exceedingly disagreeable ;
but to do a thing contrary to my conscience appeared
yet more dreadful. When this exercise came upon me,
I knew of none under the like difficulty; and in my
distress I besought the Lord to enable me to give up all,
that so I might follow Him wheresoever He was pleased
to lead me. Under this exercise I went to our Yearly
Meeting at Philadelphia in the year 1755; at which a
committee was appointed of some from each Quarterly
Meeting, to correspond with the Meeting for Sufferings
in London ; and another to visit our Monthly and
Quarterly Meetings. After their appointment, before
the last adjournment of the meeting, it was agreed that
these two committees should meet together in Friends’
school-house in the city, to consider some things in
which the cause of truth was concerned. They accord-
ingly had a weighty conference in the fear of the Lord ;
at which time I perceived there were many Friends
under a scruple like that before mentioned.*

As scrupling to pay a tax on account of the application

* Christians refused to pay taxes to support heathen temples. See “Cave’s
Primitive Christianity,’ Part III. p. 327.

110 The Fournal of Fohn Woolman.

hath seldom been heard of heretofore, even amongst
men of integrity, who have steadily borne their testimony
against outward wars in their time, I may therefore note
‘some things which have occurred to my mind, as I have
been inwardly exercised on that account. From the
‘steady opposition which faithful Friends in early
times made to wrong things then approved, they were
hated and persecuted by men living in the spirit of this
world, and, suffering with firmness, they were made a
blessing to the church, and the work prospered. It
equally concerns men in every age to take heed to their
own spirits ; and in comparing their situation with ours,
to me it appears that there was less danger of their
being infected with the spirit of this world, in paying
such taxes, than is the case with us now. They had
little or no share in civil government, and many of them
declared that they were, through the power of God,
‘separated from the spirit in which wars were, and being
afflicted by the rulers on account of their testimony,
there was less likelihood of their uniting in spirit with
them in things inconsistent with the purity of truth. We,
from the first settlement of this land, have known little
or no troubles of that sort. The profession of our pre-
decessors was for a time accounted reproachful, but at
length their uprightness being. understood by the rulers,
and their innocent sufferings moving them, our way of
worship was tolerated, and many of our members in these
colonies became active in civil government. Being thus
tried with favour and prosperity, this world appeared
inviting ; our minds have been turned to the improvement
of our country, to merchandise and the sciences, amongst

Friends and the Civil Government. Iil

which are many things useful, if followed in pure
wisdom ; but in our present condition I believe it will
not be denied that a carnal mind is gaining upon us.
Some of our members, who are officers in civil govern-
ment, are, in oné case or other, called upon in their
respective stations to assist in things relative to the wars ;
but being in doubt whether to act or to crave to be
excused from their office, if they see their brethren
united in a payment of a tax to carry on the said wars,
may think their case not much different, and so might
quench the tender movings of the Holy Spirit in their
minds. Thus, by small degrees, we might approach so
near to fighting that the distinction would be little else
than the name of a peaceable people.

It requires great self-denial and resignation of our-
selves to God, to attain that state wherein we can freely
cease from fighting when wrongfully invaded, if, by. our
fighting, there were a probability of overcoming the
invaders. Whoever rightly attains to it does in some
degree feel that spirit in which our Redeemer gave his
life for us; and through Divine goodness many of our
predecessors, and many now living, have learned this
blessed lesson ; but many others, having their religion
chiefly by education, and not being enough acquainted
with that cross which crucifies to the world, do manifest
a temper distinguishable from that of an entire trust in
God. In calmly considering these things, it hath not
appeared strange to me that an exercise hath now fallen
upon some, which, with respect to the outward means,
is different from what was known to many of those who
went before us.

112 The Fournal of Fohn Woolman.

Some time after the Yearly Meeting, the said com-
mittees met at Philadelphia, and, by adjournments,
continued sitting several days. The calamities of war
were now increasing ; the frontier inhabitants of Penn-
sylvania were frequently surprised; some were slain,
and many taken captive by the Indians; and while
these committees sat, the corpse of one so slain was
brought in a waggon, and taken through the streets of
the city in his bloody garments, to alarm the people and
rouse them to war.

Friends thus met were not all of one mind in relation
to the tax, which, to those who scrupled it, made the
way more difficult. To refuse an active payment at such
a time might be construed into an act of disloyalty, and
appeared likely to displease the rulers, not only here
but in England ; still there was a scruple so fixed on the
minds of many Friends that nothing moved it. It wasa
conference the most weighty that ever I was at, and the
hearts of many were bowed in reverence before the
Most High. Some Friends of the said committees who
appeared easy to pay the tax, after several adjournments,
withdrew ; others of them continued till the last. At
length an epistle of tender love and caution to Friends
in Pennsylvania was drawn up, and being read several
times and corrected, was signed by such as were free to
sign it, and afterwards sent to the Monthly and Quarterly
Meetings.

Ninth of eighth month, 1757.—Orders came at night
to the military officers in our county (Burlington) direct-
ing them to draft the militia, and prepare a number of
men to go off as soldiers, to the relief of the English at

Military Service. 113

Fort William Henry, in New York government ; a few
days after which there was a general review of the
militia at Mount Holly, and a number of men were
chosen and sent off under some officers. Shortly after,
there came orders to draft three times as many, who
were to hold themselves in readiness to march when
fresh orders came. On the 17th there was a meeting of
the military officers at Mount Holly, who agreed on
draft ; orders were sent to the men so chosen to meet
their respective captains at set times and places, those
in our township to meet at Mount Holly, amongst whom
were a considerable number of our Society. My mind
being affected herewith, I had fresh opportunity to see
and consider the advantage of living in the real sub-
stance of religion, where practice doth harmonise with
principle. Amongst the officers are men of understand-
ing, who have some regard to sincerity where they see
it ; and when such in the execution of their office have
men to deal with whom they believe to be upright-
hearted, it is a painful task to put them to trouble on
account of scruples of conscience, and they will be likely
to avoid it as much as easily may be. But where men
profess to be so meek and heavenly-minded, and to
have their trust so firmly settled in God that they cannot
join in wars, and yet by their spirit and conduct in com-
mon life manifest a contrary disposition, their difficulties
are great at such a time.

When officers who are anxiously endeavouring to get
troops to answer the demands of their superiors, see
men who are insincere pretend scruple of conscience in
hopes of being excused from a dangerous employment,

114 The Fournal of Fohn Wooliman.

it is likely they will be roughly handled. In this time of
commotion some of our young men left these parts and
tarried abroad till it was over; some came, and pro-
posed to go as soldiers; others appeared to have a real
tender scruple in their minds against joining in wars,
and were much humbled under the apprehension of a
trial so near. I had conversation with several of them
to my satisfaction. When the captain came to town,
some of the last-mentioned went and told him in sub-
stance as follows: That they could not bear arms for
_ conscience’ sake ; nor could they hire any to go in their
places, being resigned as to the event. At length the
captain acquainted them all that they might return home
for the present, but he required them to provide them-
selves as soldiers, and be in readiness to march when
called upon. This was such a time as I had not seen
before ; and yet I may say, with thankfulness to the
Lord, that I believed the trial was intended for our
good; and I was favoured with resignation to Him.
The French army having taken the fort they were be-
sieging, destroyed it and went away ; the company of
men who were first drafted, after some days’ march, had
orders to return home, and those on the second draft
were no more called upon on that occasion.

Fourth of fourth month, 1758.—Orders came to some
officers in Mount Holly to prepare quarters for a short
time for about one hundred soldiers. An officer and two
other men, all inhabitants of our town, came to my
house. The officer told me that he came to desire me
to provide lodging and entertainment for two soldiers, |
and that six shillings a week per man would be allowed |

Thomas a Kempis. 115

as pay for it. The case being new and unexpected I
made no answer suddenly, but sat a time silent, my mind
being inward. I was fully convinced that the proceed-
ings in wars are inconsistent with the purity of the
Christian religion ; and to be hired to entertain men,
who were then under pay as soldiers, was a difficulty
with me. I expected they had legal authority for what
they did; and after a short time I said to the officer, if
the men are sent here for entertainment I believe I shall
not refuse to admit them into my house, but the nature
of the case is such that I expect I cannot keep them on
hire ; one of the men intimated that he thought I might
do it consistently with my religious principles. To
which I made no reply, believing silence at that time
best forme. Though they spake of two, there came
only one, who tarried at my house about two weeks, and
behaved himself civilly. When the officer came to pay
me, I told him I could not take pay, having admitted
him into my house in a passive obedience to authority.
I was on horseback when he spake to me, and as I
turned from him, he said he was obliged to me; to
which I said nothing ; but, thinking on the expression,
I grew uneasy ; and afterwards, being near where he

lived, I went and told him on what grounds 1 refused
f

taking pay for keeping a soldier.

I have been informed that Thomas a Kempis lived
and died in the profession of the Roman Catholic
religion ; and, in reading his writings, I have believed
him to be a man of a true Christian spirit, as fully so as

many who died martyrs because they could not join
with some superstitions in that church. All true Christ-

; AA
Lf wl

116 The Fournal of Fohn Woolman.

ians are of the same spirit, but their gifts are diverse,
Jesus Christ appointing to each one his. peculiar office,
agreeably to his infinite wisdom.

John Huss contended against the errors which had
crept into the church, in opposition to the Council of
Constance, which the historian reports to have consisted
of some thousand persons. He modestly vindicated the
cause which he believed was right ; and though his lan-
guage and conduct towards his judges appear to have
been respectful, yet he never could be moved from the
principles settled in his mind. To use his own words:
“This I most humbly require and desire of you all, even
for his sake who is the God of us all, that I be not com-
pelled to the thing which my conscience doth repugn or
strive against.” And again, in his answer to the
Emperor: “I refuse nothing, most noble Emperor,
whatsoever the Council shall decree or determine upon
me, only this one thing I except, that I do not offend God
and my conscience.”* At length, rather than act con-
trary to that which he believed the Lord required of him,
he chose to suffer death by fire. Thomas a Kempis,
without disputing against the articles then generally
agreed to, appears to have laboured, by a pious example
as well as by preaching and writing, to promote virtue
and the inward spiritual religion ; and I believe they
were both sincere-hearted followers of Christ. True
charity is an excellent virtue ; and sincerely to labour
for their good, whose belief in all points doth not agree
with ours, is a happy state.

Near the beginning of the year 1758, 1 went one

Fox’s ‘‘ Acts and Monuments,” p. 233.

At Quarterly Meeting in Chester County, bi GP

evening, in company with a friend, to visit a sick per-
son; and before our return we were told of a woman
living near, who had for several days been disconsolate,
occasioned by a dream, wherein death, and the judg-
ments of the Almighty after death, were represented to
her mind in a moving manner. Her sadness on that
account being worn off, the friend with whom I was in
company went to see her, and had some religious con-
versation with her and her husband. With this visit
they were somewhat affected, and the man, with many
tears, expressed his satisfaction. In a short time after
the poor man, being on the river in a storm of wind, was
with one more drowned.

Eighth month, 1758.—Having had drawings in my
mind to be at the Quarterly Meeting in Chester County,
and at some meetings in the county of Philadelphia, I
went first to said Quarterly Meeting, which was large.
Several weighty matters came under consideration and
debate, and the Lord was pleased to qualify some of his
servants with strength and firmness to bear the burden
of the day. Though I said but little, my mind was
deeply exercised ; and, under a sense of God’s love, in

.the anointing and fitting of some young men for his
work, I was comforted, and my heart was tendered
before Him. From hence I went to the Youths’ Meeting
at Darby, where my beloved friend and_ brother
Benjamin Jones met me by an appointment before I
left home, to join in the visit. We were at Radnor,
Merion, Richland, North Wales, Plymouth, and Abing-
ton Meetings, and had cause to bow in reverence before
the Lord, our gracious God, by whose help way was

118 The Fournal of Fohn Woolman,

opened for us from day to day. I was out about two
weeks, and rode about two hundred miles.

The Monthly Meeting of Philadelphia having been
under a concern on account of some Friends who this
summer (1758) had bought negro slaves, proposed to
their Quarterly Meeting to have the minute reconsidered
in the Yearly Meeting, which was made last on that sub-
ject, and the said Quarterly Meeting appointed a com-
mittee to consider it, and to report to their next. This
committee having met once and adjourned, and I, going
to Philadelphia to meet a committee of the Yearly
Meeting, was in town the evening on which the Quar-
terly Meeting’s committee met the second time, and
finding an inclination to sit with them, I, with some
others, was admitted, and Friends had a weighty con-
ference on the subject. Soon after their next Quarterly
Meeting I heard that the case was coming to our Yearly
Meeting. This brought a weighty exercise upon me,
and under a sense of my own infirmities, and the great
danger I felt of turning aside from perfect purity, my
mind was often drawn to retire alone, and put up my
prayers to the Lord that He would be graciously pleased
to strengthen me; that setting aside all views of self-
interest and the friendship of this world, I might stand
fully resigned to his holy will.

In this Yearly Meeting several weighty matters were
considered, and toward the last that in relation to
dealing with persons who purchase slaves. During the
several sittings of the said meeting, my mind was
frequently covered with inward prayer, and I could say
with David, ‘that tears were my meat day and night.”

Pennsylvania Yearly Meeling. 119

The case of slave-keeping lay heavy upon me, nor did I
find any engagement to speak directly to any other
matter before the meeting. Now when this case was
opened several faithful Friends spake weightily thereto,
with which I was comforted ; and feeling a concern to
cast in my mite, I said in substance as follows :

“In the difficulties attending us in this life nothing is
more precious than the mind of truth inwardly mani-
fested ; and it is my earnest desire that in this weighty
matter we may be so truly humbled as to be favoured
with a clear understanding of the mind of truth, and
follow it; this would be of more advantage to the
Society than any medium not in the clearness of Divine
wisdom. The case is difficult to some who have slaves, °
but if such set aside all self-interest, and come to be
weaned from the desire of getting estates, or even from
holding them together, when truth requires the contrary,
I believe way will so open that they will know how to
steer through those difficulties.”

Many Friends appeared to be deeply bowed under the
weight of the work, and manifested much firmness in
their love to the cause of truth and universal righteous-
ness on the earth. And though none did openly justify
the practice of slave-keeping in general, yet some

appeared concerned lest the meeting should go into
such measures as might give uneasiness to many
brethren, alleging that if Friends patiently continued
under the exercise the Lord in his time might open a
_way for the deliverance of these people. Finding an
engagement to sp2ak, I said, ‘“‘My mind is often led to
consider the purity of the Divine Being, and the justice

120 The Fournal of Fohn Woolman.

of his judgments; and herein my soul is covered with
awfulness. I cannot omit to hint of some cases where
people have not been treated with the purity of justice,
and the event hath been lamentable. Many slaves on
this continent are oppressed, and their cries have
reached the ears of the Most High. Such are the purity
and certainty of his judgments, that He cannot be partial
in our favour. In infinite love and goodness He. hath
opened our understanding from one time to another
concerning our duty towards this people, and it is not a
time for delay. Should we now be sensible of what He
requires of us, and through a respect to the private
interest of some persons, or through a regard to some
friendships which do not stand on an immutable founda-
tion, neglect to do our duty in firmness and constancy,
still waiting for some extraordinary means to bring
about their deliverance, God may by terrible things in
righteousness answer us in this matter.”

Many faithful brethren laboured with great firmness,
and the love of truth in a good degree prevailed.
Several who had negroes expressed their desire that a
rule might be made to deal with such Friends as .
offenders who bought slaves in future. To this it
was answered that the root of this evil would never
be effectually struck at until’ a thorough search was
made in the circumstances of such Friends as kept
negroes, with respect to the righteousness of their
motives in keeping them, that impartial justice might
be administered throughout. Several Friends expressed.
tieir desire that a visit might be made to such Friends
as kept slaves, and many others said that they believed

Faithful labours for the Truth, 121

liberty was the negro’s right; to which, at length, no
opposition was publicly made. A minute was made
more full on that subject than any heretofore; and the
names of several Friends entered who were free to join
in a visit to such as kept slaves,

C HA-PArI@RoaN £

1758, 1759-

Visit to the Quarterly Meetings in Chester County.—Joins Daniel
Stanton and John Scarborough in a Visit to such as kept Slaves
there.—Some Observations on the Conduct which those should
maintain who speak in Meetings for Discipline.—More Visits to
such as kept Slaves, and to Friends near Salem.—Account of the
Yearly Meeting in the Year 1759, and of the increasing Concern
in Divers Provinces to Labour against Buying and Keeping
Slaves—The Yearly Meeting Epistle—Thoughts on the Small-Pox

spreading, and on Inoculation.

LEVENTH of eleventh month, 1758.—This day I
set out for Concord; the Quarterly Meeting
heretofore held there was now, by reason of a great
increase of members, divided into two by the agreement
of Friends at our last Yearly Meeting. Here I met
with our beloved friends Samuel Spavold and Mary
Kirby from England, and with Joseph White from
Buck’s County ; the latter had taken leave of his family
in order to go on a religious visit to Friends in England,
and, through Divine goodness, we were favoured with a
strengthening opportunity together.

After this meeting I joined with my friends, Daniel
Stanton and John Scarborough, in visiting Friends who
had slaves. At night we had a family meeting at
William Trimble’s, many young people being there ;
and it was a precious, reviving opportunity. Next

122

Visits to Slave-holding Friends. 123

morning we had a comfortable sitting with a sick
neighbour, and thence to the burial of the corpse of
a Friend at Uwchland Meeting, at which were many
people, and it was a time of Divine favour, after which
we visited some who had slaves. In the evening we
had a family meeting at a Friend’s house, where the
channel of the gospel love was opened, and my mind
was comforted after a hard day’s labour. The next day
we were at Goshen Monthly Meeting, and on the 18th
attended the Quarterly Meeting at London Grove, it
being first held at that place. Here we met again with
all the before-mentioned Friends, and had some edify-
ing meetings. Near the conclusion of the meeting for ts
business, Friends were incited to constancy in support- |
ing the testimony of truth, and reminded of the necessity —
which the disciples of Christ are under to attend prin-
cipally to his business as He is pleased to open it to us,
and to be particularly careful to have our minds redeemed
from the love of wealth, and our outward affairs in as ~
little room as may “be, that no temporal concerns may
entangle our affections or hinder us from diligently
following the dictates of truth in labouring to promote
the pure spirit of meekness and heavenly-mindedness
amongst the children of men in these days of calamity
and distress, wherein God is visiting our land with ee
just judgments.

Each of these Quarterly Meetings was large and sat
near eight hours. I had occasion to consider that it is a
weighty thing to speak much in large meetings for busi-
ness, for except our minds are rightly prepared, and we
clearly understand the case we speak to, instead of

124 ‘The Fournal of Fohn Woolman.

forwarding, we hinder business, and make more labour
for those on whom the burden of the work is laid. If
“selfish views or a partial spirit have any room in our
minds, we are unfit for the Lord’s work; if we have a
clear prospect of the business, and proper weight on
our minds to speak, we should avoid useless apologies
and repetitions. Where people are gathered from far,
and adjourning a meeting of business is attended with
great difficulty, it behoves all to be cautious how they
detain a meeting, especially when they have sat six or
seven hours, and have a great distance to ride home.
After this meeting I rode home.

In the beginning of the twelfth month I joined, in
company with my friends John Sykes and Daniel
Stanton, in visiting such as had slaves. Some whose
hearts were rightly exercised about them appeared to
be glad of our visit, but in some places our way was
more difficult. I often saw the necessity of keeping
down to that root from whence our concern proceeded,
and have cause, in reverent thankfulness, humbly to
bow down before the Lord, who was near to me, and
preserved my mind in calmness under some sharp con-
flicts, and begat a spirit of sympathy and tenderness in
me towards some who were grievously entangled by the
spirit of this world.

First month, 1759.—Having found my mind drawn to
visit some of the more active members in our Society at
Philadelphia, who had slaves, I met my friend John
Churchman there by agreement, and we continued
about a week in the city. We visited some that were
sick, and some widows and their families, and the other

Visits to Slave-holding Friends. 125

part of our time was mostly employed in visiting such as
had slaves. It was a time of deep exercise, but looking
often to the Lord for His assistance, He in unspeakable
kindness favoured us with the influence of that spirit
which crucifies to the greatness and splendour of this
world, and enabled us to go through some heavy
labours, in which we found peace.

Twenty-fourth of third month, 1759.—After attending
our general Spring Meeting at Philadelphia I again
joined with John Churchman on a visit to some who
had slaves in Philadelphia, and with thankfulness to our
Heavenly Father I may say that Divine love and a true
sympathising tenderness of heart prevailed at times in
this service.

Having at times perceived a shyness in some Friends

of considerable note towards me, I found an engage- pe?
ment in Gospel love to pay a visit to one of them; and 4.»

as I dwelt under the exercise, I felt a resignedness in
my mind to go and tell him privately that I had a desire
to have an opportunity with him alone ; to this proposal
he readily agreed, and then, in the fear of the Lord,
things relating to that shyness were searched to the
bottom, and we had a large conference, which I believe
was of use to both of us, and I am thankful that way
was opened for it.

Fourteenth of sixth month.—Having felt drawings in
my mind to visit Friends about Salem, and having the
approbation of our Monthly Meeting, I attended their
Quarterly Meeting, and was out seven days, and attended
seven meetings ; in some of them I was chiefly silent ;
in others, through the baptising power of truth, my

126 The Fournal of Fohn Wooliman.

heart was enlarged in heavenly love, and I found a
near fellowship with the brethren and sisters, in the
manifold trials attending their Christian progress
through this world.

Seventh month.—I have found an increasing concern
on my mind to visit some active members in our Society
who have slaves, and having no opportunity of the com-
pany of such as were named in the minutes of the
Yearly Meeting, I went alone to their houses, and, in
the fear of the Lord, acquainted them with the exercise
I was under; and thus, sometimes by a few words, I
found myself discharged from a heavy burden. After
this, our friend John Churchman coming into our pro-
vince with a view to be at some meetings, and to join
again in the visit to those who had slaves, I bore him
company in the said visit to some active members, and
found inward satisfaction.

At our Yearly Meeting this year we had some weighty
seasons, in which the power of truth was largely ex-
tended, to the strengthening of the honest-minded. As
the epistles which were to be sent to the Yearly
Meetings on this continent were read, I observed that
in most of them, both this year and the last, it was
recommended to Friends to labour against buying and
keeping slaves, and in some of them the subject was
closely treated upon. As this practice hath long been a
heavy exercise to me, and I have often waded through
mortifying labours on that account, and at times in some
meetings have been almost alone therein, I was humbly
bowed in thankfulness in observing the increasing con-

_cern in our religious society, and seeing how the Lord

At Pennsylvania Yearly Meeting. 127

was raising up and qualifying servants for his work, not
only in this respect, but for promoting the cause of truth
in general,

This meeting continued near a week. For several
days, in the fore part of it, my mind was drawn into a
deep inward stillness, and being at. times covered with
the spirit of supplication, my heart was secretly poured
out before the Lord. Near the conclusion of the meet-
ing for business, way opened in the pure flowings of
Divine love for me to express what lay upon me, which,
as it then arose in my mind, was first to show how deep
answers to deep in the hearts of the sincere and up-
right ; though, in their different growths, they may not
all have attained to the same clearness in some points
relating to our testimony. And I was then led to men-
tion the integrity and constancy of many martyrs who
gave their lives for the testimony of Jesus, and yet, in
some points, they held doctrines distinguishable from
some which we hold, that, in all ages, where people
were faithful to the light and understanding which the
Most High afforded them, they found acceptance with
Him, and though there may be different ways of think-
ing amongst us in some particulars, yet, if we mutually
keep to that spirit and power which crucifies to the
world, which teaches us to be content with things really
needful, and to avoid all superfluities, and give up our
hearts to fear and serve the Lord, true unity may still
be preserved amongst us; that if those who were at
times under sufferings on account of some scruples of
conscience kept low and humble, and in their conduct
in life manifested a spirit of true charity, it would be

Sram

penn

128 The Fournal of F¥ohn Woolman.

more likely to reach the witness in others, and be of
more service in the church, than if their sufferings were
attended with a contrary spirit and conduct. In this
exercise I was drawn into a sympathising tenderness
with the sheep of Christ, however distinguished one
from another in this world, and the like disposition
appeared to spread over others in the meeting. Great
is the goodness of the Lord towards his poor creatures.

An epistle went forth from this Yearly Meeting which
I think good to give a place in this Journal. It is as
follows :

from the Vearly Meeting held at Philadelphia, for Penn-
Sylvania and New Fersey, from the twenty-second day of the
ninth month to the twenty-eighth of the Same, inclusive,
1759:
TO THE QUARTERLY AND MONTHLY MEETINGS OF FRIENDS
BELONGING TO THE SAID YEARLY MEETING.

DEARLY BELOVED FRIENDS AND BRETHREN,—In an
awful sense of the wisdom and goodness of the Lord our
God, whose tender mercies have been continued to usin -
this land, we affectionately salute you, with sincere and
fervent desires that we may reverently regard the
dispensations of his providence, and improve under
them. ;

The empires and kingdoms of the earth are subject to
his almighty power. He is the God of the spirits of all
flesh, and deals with his people agreeable to that
wisdom, the depth whereof is to us unsearchable. We
in these provinces may say, He hath, as a gracious and
tender parent, dealt bountifully with us, even from the

Episile from Pennsylvania Y.M. 129

days of our fathers. It was He who strengthened them
to labour through the difficulties attending the improve-
ment of a wilderness, and made way for them in the
hearts of the natives, so that by them they were
comforted in times of want and distress. It was by the
gracious influences of his Holy Spirit that they were
disposed to work righteousness, and walk uprightly
towards each other, and towards the natives ; in lifeand
_ conversation to manifest the exceHency of the principles
and doctrines of the Christian religion whereby they
retain their esteem and friendship. Whilst they were
labouring for the necessaries of life, many of them were
fervently engaged to promote piety and virtue in the
earth, and to educate their children in the fear of the
Lord.

If we carefully consider the peaceable measures
pursued in the first settlement of the land, and that
freedom from the desolations of wars which for a long
time we enjoyed, we shall find ourselves under strong
obligations to the Almighty, who, when the earth is so
generally polluted with wickedness, gives us a being
in a part so signally favoured with tranquillity and
plenty, and in which the glad tidings of the gospel of
Christ are so freely published that we may justly say
with the Psalmist, “‘ What shall we render unto the Lord
for all his benefits ?”

Our own real good, and the good of our posterity, in
some measure depends on the part we act, and it nearly
concerns us to try our foundations impartially. Such
are the different rewards. of the just and unjust in a
future state, that to attend diligently to the dictates of

130 The Fournal of Fohn Woolman.

the spirit of Christ, to devote ourselves to his service, and
to engage fervently in his cause, during our short stay in
this world, is a choice well becoming a free, intelligent
creature. We shall thus clearly see and consider that
the dealings of God with mankind, in a national capacity,
as recorded in Holy Writ, do sufficiently evidence the
truth of that saying, “It is righteousness which exalteth
a nation” ; and though He doth not at all times suddenly
execute his judgments on.a sinful people in this life, yet
we see in many instances that when “men follow lying
vanities they forsake their own mercies” ; andasa proud,
selfish spirit prevails and spreads among a people, so
partial judgment, oppression, discord, envy, and con-
fusions increase, and provinces and kingdoms are made
to drink the cup of adversity as a reward of their own
doings. . Thus the inspired prophet, reasoning with the
degenerated Jews, saith, “ Thine own. wickedness shall
correct thee, and thy backsliding shall reprove thee ;
know, therefore, that it is an evil thing and bitter that
thou hast forsaken the Lord thy God, and that my fear
is not in thee, saith the Lord God of Hosts.” (Jeremiah
il. 19.)

The God of our fathers, who hath bestowed on us
many benefits, furnished a table for us in the wilderness,
and made the deserts and solitary places to rejoice.
He doth now mercifully call upon us to serve Him more
faithfully. We may truly say with the Prophet, “It is
his voice which crieth to the city, and men of wisdom
see his name. They regard the rod, and Him who hath
appointed it. People who look chiefly at things out-
ward too little consider the original cause of the present

Epistle from Pennsylvania Y.M. 131

troubles ; but they who fear the Lord, and think often
upon his name, see and feel that a wrong spirit is
spreading amongst the inhabitants of our country ; that
the hearts of many are waxed fat, and their ears dull of.
hearing ; that the Most High in his visitations to us,
instead of calling, lifteth up his voice and crieth: He
crieth to our country, and his voice waxeth louder and
louder. In former wars between the English and other
nations, since the settlement of. our provinces, the
calamities attending them have fallen chiefly on other
places, but now of late they have reached to our borders;
many of our fellow-subjects have suffered on and near
our frontiers, some have been slain in battle, some
killed in their houses, and some in their fields, some
wounded and left in great misery, and others separated
from their wives and little children, who have been
carried captives among the Indians. We have seen
men and women who have been witnesses of these
scenes of sorrow, and, being reduced to want, have
come to our houses asking relief. It is not long since
many young men in one of these provinces were drafted
in order to be taken as soldiers; some were at that
time in great distress, and had occasion to consider that
their lives had been too little conformable to the purity
and spirituality of that religion which we profess, and
found themselves too little acquainted with that inward
humility, in which true fortitude to endure hardness for
the truth’s sake is experienced. Many parents were
concerned for their children, and in that time of trial
were led to consider that their care to get outward
treasure for them had been greater than their care for

ga The Fournal of Fohn Woolman.

their settlement in that religion which crucifieth to the
world, and enableth to bear a clear testimony to the
peaceable government of the Messiah. These troubles
are removed, and for a time we are released from them.

Let us not forget that ‘‘The Most High hath his way
in the deep, in clouds, and-in thick darkness” ; that it
is his voice which crieth to the city and to the country,
and Oh that these loud and awakening cries may have a
proper effect upon us, that heavier chastisement may
not become necessary! For though things, as to ‘the
outward, may fora short time afford a pleasing prospect,
yet, while a selfish spirit, that is not subject to the cross
of Christ, continueth to spread and prevail, there can be
no long continuance in outward peace and tranquillity.
If we desire an inheritance incorruptible, and to be at
rest in that state of peace and happiness which ever
continues ; if we desire in this life to dwell under the
favour and protection of that Almighty Being whose
habitation is in holiness, whose ways are all equal, and
whose anger is now kindled because of our backslidings,
—let us then awfully regard these beginnings of his
sore judgments, and with abasement and humiliation
turn to Him whom we have offended.

Contending with one equal in strength is an uneasy
exercise ; but if the Lord is become our enemy, if we
persist in contending with Him who is omnipotent, our
overthrow will be unavoidable.

Do we feel an affectionate regard to posterity ? and
are we employed to promote their happiness? Do our
minds, in things outward, look beyond our own dissolu-
tion ? and are we contriving for the prosperity of our

Epistle from Pennsylvania Y.M. £33

children after us? Let us then, like wise builders, lay
the foundation deep, and by our constant uniform regard
to an inward piety and virtue let them see that we really
value it. Let us labour in the fear of the Lord, that
their innocent minds, while young and tender, may be
preserved from corruptions ; that as they advance in age
they may rightly understand their true interest, may
consider the uncertainty of temporal things, and, above
all, have their hope and confidence firmly settled in the
blessing of that Almighty Being who inhabits eternity
and preserves and supports the world.

In all our cares about worldly treasures, let us steadily
bear in mind that riches possessed by children who do
not truly serve God are likely to prove snares that may
more grievously entangle them in that spirit of selfish-
ness and exaltation which stands in opposition to real
peace and happiness, and renders those who submit to
the influence of it enemies to the cross of Christ.

To keep a watchful eye towards real objects of charity,
to visit the poor in their lonesome dwelling-places, to
comfort those who, through the dispensations of Divine
Providence, are in strait and painful circumstances in
this life, and steadily to endeavour to honour God with
our substance, from a real sense of the love of Christ
influencing our minds, is more likely to bring a blessing
to our children, and will afford more satisfaction to a
Christian favoured with plenty, than an earnest desire to
collect much wealth to leave behind us ; for, ‘here we
have no continuing city” ; may we therefore diligently
“seek one that is to come, whose builder and maker is
God.”

134 The Fournal of Fohn Woolman.

“ Finally, brethren, whatsoever things are true, what-
soever things are just, whatsoever things are pure, what-
soever things are lovely, whatsoever things are of good
report, if there be any virtue, if there be any praise,
think on these things, and do them, and the God of
peace shall be with you.”

(Signed by appointment, and on behalf of said
meeting.)

Twenty-eighth eleventh month.—This day I attended
the Quarterly Meeting in Bucks County. In the meeting
of ministers and elders my heart was enlarged in the
love of Jesus Christ, and the favour of the Most High
was extended to us in that and the ensuing meeting.

I had conversation at my lodging with my beloved
friend Samuel Eastburn, who expressed a concern to
join in a visit to some Friends in that county who had
negroes, and as I had felt a drawing in my mind to the
said work, I came home and put things in order. On
11th of twelfth month I went over the river, and on the
next day was at Buckingham Meeting, where, through the
descendings of heavenly dew, my mind was comforted
and drawn into a near unity with the flock of Jesus Christ.

Entering upon this business appeared weighty, and
before I left home my mind was often sad, under which
exercise I felt at times the Holy Spirit which helps our
infirmities, and through which my prayers were at
times put up to God in private that He would be pleased
to purge me from all selfishness, that I might be
strengthened to discharge my duty faithfully, how hard
soever to the natural part. We proceeded on the visit
in a weighty frame of spirit, and went to the houses of

Thoughts on Small-pox and Isoculation. 135

the most active members who had negroes throughout
the county. Through the goodness of the Lord my
mind was preserved in resignation in times of trial, and
though the work was hard to nature, yet through the
strength of that love which is stronger than death,
tenderness of heart was often felt amongst us in our |
visits, and we parted from several families with greater
satisfaction than we expected.

We visited Joseph White’s family, he being in
England ; we had also a family-sitting at the house of
an elder who bore us company, and were at Makefield
on a first-day: at all which times my heart was truly
thankful to the Lord who was graciously pleased to re-
new his loving-kindness to us, his poor servants, uniting
us together in his work.

In the winter of this year, the small-pox being in our
town, and many being inoculated, of whom a few died,
some things were opened in my mind, which I wrote as
follows :

The more fully our lives are conformable to the will of
God, the better it is for us ; I have looked on the small-
pox as a messenger from the Almighty, to be an assistant
in the cause of virtue, and to incite us to consider whether
we employ our time only in such things as are consistent
with perfect wisdom and goodness. Building houses .
suitable to dwell in, for ourselves and our creatures ;
preparing clothing suitable for the climate and season,
and food convenient, are all duties incumbent on us. And
under these general heads are many branches of business
in which we may venture health and life, as necessity
may require.

136 The Fournal of Fohn Woolman.

hb. gw
as

This disease being in a house, and my business calling
me to go near it, incites me to consider whether this is
a real indispensable duty ; whether it is not in conformity
to some custom which would be better laid aside, or,
whether it does not proceed from too eager a pursuit
after some outward treasure. If the business before me
springs not from a clear understanding and a regard to
that use of things which perfect wisdom approves, to be
brought to a sense of it and stopped in my pursuit is a
kindness, for when I proceed to business without some
evidence of duty, I have found by experience that it
tends to weakness.

If I am so situated that there appears no probability of
missing the infection, it tends to make me think whether
my manner of life in things outward has nothing in it
which may unfit my body to receive this messenger in a
way the most favourable to me. Do I use food and drink
in no other sort and in no other degree than was de-
signed by Him who gave these creatures for our sus-
tenance? Do I never abuse my body by inordinate
labour, striving to accomplish some end which I have
unwisely preposed? Do I use action enough in some
useful employ, or do I sit too much idle while some
persons who labour to support me have too great a share
of it? If in any of these things I am deficient, to be
incited to consider it is a favour to me. Employment is
necessary in social life, and this infection, which often
proves mortal, incites me to think whether these social
acts of mine are real duties. If I go on a visit to the
widows and fatherless, do I go purely ona principle of
charity, free from any selfish views? If I go to a re-

Thoughts on Small-powx and Inoculation. i327

ligious meeting it puts me on thinking whether I go in

Whee yar

sincerity and in a ciear sense of duty, or whether itis not ~

partly in conformity to custom, or partly froma sensible

delight which my animal spirits feel in the company of |

other people, and whether to support my reputation as
a religious man has no share in it.

Do affairs relating to civil society call me near this
infection? I£I go, it is at the hazard of my health and
life, and it becomes me to think seriously whether love
to truth and righteousness is the motive of my attending;
whether the manner of proceeding is altogether equit-
able, or whether ought of narrowness, party interest,
respect to outward dignities, names, or distinctions
among men, do not stain the beauty of those assemblies,
and render it doubtful; in point of duty, whether a
disciple of Christ ought to attend as a member united to
the body or not. Whenever there are blemishes which
for a series of time remain such, that which is a means
of stirring us up to look attentively on these blemishes,
and to labour according to our capacities, to have health
and soundness restored in our country, we may justly
account a kindness from our Sracious Father, ne

appointed that means. : het vols

f mdi

The care of a wise and good man for his only son is“

inferior to the regard of the great Parent of the universe
for his creatures. He hath the command of all the
powers and operations in nature, and “doth not afflict
willingly, nor grieve the children of men.” Chastisement
is intended for instruction, and instruction being received
by gentle chastisement, greater calamities are prevented.
By an earthquake hundreds of houses are sometimes

138 The Fournal of Fohn Woolman.

shaken down in a few minutes, multitudes of people
perish suddenly, and many more, being crushed and
bruised in the ruins of the buildings, pine away and die
in great misery.

By the breaking in of enraged merciless armies,
flourishing countries have been laid waste, great numbers
of people have perished in a short time, and many more
have been pressed with poverty and grief. By the
_ »Ppestilence, people have died so fast in a city, that, through
fear, grief, and confusion, those in health have found
great difficulty in burying the dead, even without coffins.
By famine, great numbers of people in some places
have been brought to the utmost distress, and have
pined away for want of the necessaries of life. Thus,

oe

gracious God have not been attended to, his sore judg-
ments have at times been poured out upon people.

While some rules approved in civil society and con-
formable to human policy, so called, are distinguishable
from the purity of truth and righteousness,—while many
professing the truth are declining from that ardent love
and heavenly-mindedness which was amongst the
primitive followers of Jesus Christ, it is time for us to
attend diligently to the intent of every chastisement,
and to consider the most deep and inward design of
them.

The Most High doth not often speak with an outward
voice to our outward ears, butif we humbly meditate on
His perfections, consider that Heis perfect wisdom and
goodness, and that to afflict his creatures to no purpose
would be utterly averse from his nature, we shall hear

Thoughts on Small-pox and Inoculation. 139

and understand his language both in his gentle and
more heavy chastisements, and shall take heed that we
do not, in the wisdom of this world, endeavour to escape
his hand by means too powerful for us.

Had He endowed men with understanding to prevent
this disease (the small-pox) by means which had never
proved hurtful nor mortal, such a discovery might be
considered as the period of chastisement by this dis-
temper, where that knowledge extended.* But as life
and health are his gifts, and are not to be disposed of in
our own wills, to take upon us by inoculation when in
health a disorder of which some die, requires great
clearness of knowledge that it is our duty to do so.

* Whatever may be thought of these scruples of John Woolman in regard to
inoculation, his objections can scarcely be considered valid against vaccination,
which since his time has so greatly mitigated the disease. He almost seems to
have anticipated some such preventive.

CHAPTER WIE
1760,

Visit, in company with Samuel Eastburn, to Long Island, Rhode
Island, Boston, etc.—Remarks on the Slave-Trade at Newport;
also on Lotteries.—Some observations on the Island of Nantucket.

OURTH month, 1760.—Having for some time past
felt a sympathy in my mind with Friends east-
ward, I opened my concern in our Monthly Meeting,
and, obtaining a certificate, set forward on the 17th of
this month, in company with my beloved friend Samuel
Eastburn. We had meetings at Woodbridge, Rahway,
and Plainfield, and were at their Monthly Meeting of
ministers and elders in Rahway. We laboured under
some discouragement, but through the invisible power
of truth our visit was made reviving to the lowly-minded,
with whom I felt a near unity of spirit, being much
reduced in my mind. We passed on and visited most
of the meetings on Long Island. It was my concern
from day to day to say neither more nor less than what
the spirit of truth opened in me, being jealous over my-
self lest I should say anything to make my testimony
look agreeable to that mind in people which is not in
pure obedience to the cross of Christ.
The spring of the ministry was often low, and through
the subjecting power of truth we were kept low with it -

140

Letler to his Wife. 141

from place to place they whose hearts were truly
concerned for the cause of Christ appeared to be
comforted in our labours, and though it was in general
a time of abasement of the creature, yet through his
goodness who is a helper of the poor we had some truly
edifying seasons both in meetings and in families where
we tarried ; sometimes we found strength to labour
earnestly with the unfaithful, especially with those whose
-station in families or in the Society was such that their
example had a powerful tendency to open the way for
others to go aside from the purity and soundness of the
blessed truth.

At Jericho, on Long Island, I wrote home as follows :—

= 24th of the fourth month, 1760.
DEARLY BELOVED WIFE,

We are favoured with health ; have been at sundry
meetings in East Jersey and on this island. My mind
hath been much in an inward, watchful frame since I
left thee, greatly desiring that our proceedings may be
singly in the will of our Heavenly Father.

As the present appearance of things is not joyous, I
have been much shut up from outward cheerfulness,
remembering that promise, “ Then shalt thou delight
thyself in the Lord” ; as this from day to.day has been
revived in my memory, I have considered that his
internal presence in our minds is a delight of all others
the most pure, and that the honest-hearted not only
delight in this, but in the effect of it upon them. He
regards the helpless and distressed, and reveals his love
_ to his children under affliction, who delight in beholding

142 The Fournal of Fohn Woolman.

his benevolence, and in feeling Divine charity moving in
them. Of this I may speak.a little, for though since I
left you I have often an engaging love and affection
towards thee and my daughter, and friends about home,
and going out at this time, when sickness is so great
amongst you, is a trial upon. me; yet I often remember
there are many widows and fatherless, many who have
poor tutors, many who have evil examples before them,
and many whose minds are in captivity ; for whose sake .
my heart is at times moved with compassion, so that I
feel my mind resigned to leave you for a season, to
exercise that gift which the Lord hath bestowed on me,
which though small compared with some, yet in this I
rejoice, that I feel love unfeigned towards my fellow-
creatures. I recommend you to the Almighty, who I
trust, cares for you, and under a sense of his heavenly

love remai 1
ove remain, Thy loving husband,

J. w.

We crossed from the east end of Long Island to New
London, about thirty miles, in a large open boat ; while
we were out, the wind rising high, the waves several
times beat over us, so that to me it appeared dangerous,
but my mind was at that time turned to Him who made
and governs the deep, and my life was resigned to Him é
as He was mercifully pleased to preserve us I had fresh
occasion to consider every day as a day lent to me, and

“4. felt a renewed engagement to devote my time, and all I

had, to Him who gave it.
We had five meetings in Narraganset, and went thence
to Newport on Rhode Island. Our gracious Father

At Newport, Boston, &c. 143

preserved us in an humble dependence on Him through
deep exercises that were mortifying to the creaturely
will. . In several. families in the country where we
lodged, I felt an engagement on my mind to have a
conference with them in private, concerning their slaves ;
and through Divine aid I was favoured to give up
thereto. Though in this concern I differ from many
whose service in travelling is, I believe, greater than
mine, yet I do not think hardly of them for omitting it;
I do not repine at having so unpleasant a task assigned
me, but look with awfulness to Him who appoints to his
servants their respective employments, and is good to all
who serve Him sincerely.

We got to Newport in the evening, and on the next
day visited two sick persons, with whom we had com-
fortable sittings, and in the afternoon attended the
burial of a Friend. The next day we were at meetings
at Newport, in the forenoon and afternoon; the spring
of the ministry was opened, and strength was given to
declare the Word of Life to the people.

The day following we went on our journey, but the
great number of slaves in these parts, and the con-
tinuance of that trade from thence to Guinea, made a
deep impression on me, and my cries were often put
up to my Heavenly Father in secret, that He would
enable me to discharge my duties faithfully in such
_ way as He might be pleased to point out to me.

We took Swansea, Freetown, and Taunton in our way
to Boston, where also we hada meeting ; our exercise was
deep, and the love of truth prevailed, for which I bless
the Lord. We went eastward about eighty miles beyond

144 The Fournal of Fohn Woolman.

Boston, taking meetings, and were in a good degree
preserved in an humble dependence on that arm which
drew us out; and though we had some hard labour with
the disobedient, by laying things home and close to such
as were stout against the truth, yet through the goodness
of God we had at times to partake of heavenly comfort
with those who were meek, and were often favoured to
part with Friends in the nearness of true gospel fellow-
ship. We returned to Boston and had another comfort-
able opportunity with Friends there, and thence
rode back a day’s journey eastward of Boston. Our
guide being a heavy man, and the weather hot, my
companion and I expressed our freedom to go on
without him, to which he consented, and we respect-
fully took our leave of him; this we did as believing
the journey would have been hard to him and his horse.

In visiting the meetings in those parts we were
measurably baptized into a feeling of the state of the
Society, and in bowedness of spirit went to the Yearly
Meeting at Newport, where we went with John Storer
from England, Elizabeth Shipley, Ann Gaunt, Hannah
Foster, and Mercy Redman, from our parts, all ministers
of the Gospel, of whose company I was glad. Under-
standing that a large number of slaves had been
imported from Africa into that town, and were then on
sale by a member of our Society, my appetite failed,
and I grew outwardly weak, and had a feeling of the
condition of Habakkuk, as thus expressed, “ When I
| heard, my belly trembled, my lips quivered, I trembled
/ in myself, that I might rest in the day of trouble.” I
had many cogitations, and was sorely distressed. I was

The Importation of Slaves. 145

desirous that Friends might petition the Legislature to
use their endeavours to discourage the future importa-
tion of slaves, for I saw that this trade was a great evil,
and tended to multiply troubles, and to bring distresses
on the people for whose welfare my heart was deeply
concerned. But I perceived several difficulties in
regard to petitioning, and such was the exercise of
my mind that I thought of endeavouring to get an
opportunity to speak a few words in the House of
Assembly, then sitting in town.

This exercise came upon me in the afternoon on the
second day of the Yearly Meeting, and on going to bed
I got no sleep till my mind was wholly resigned thereto.
In the morning I inquired of a Friend how long the
Assembly was likely to continue sitting, who told
me it was expected to be prorogued that day or the
next. As Iwas desirous to attend the business of the
meeting, and perceived the Assembly was likely to
separate before the business was over, after considerable
exercise, humbly seeking to the Lord for instruction, my
mind settled to attend on the business of the meeting ; on
the last day of which I had prepared a short essay of a
petition to be presented to the Legislature, if way
opened. And being informed that there were some
appointed by that Yearly Meeting to speak with those
in authority on cases relating to the Society, I opened
my mind to several of them, and showed them the
essay I had made, and afterwards I opened the case in
the meeting for business, in substance as follows :—

“T have been under a concern for some time on
account of the great number of slaves which are im-

11

146 The Fournal of Fohn Woolman.

ported into this colony. I am aware that it isa tender
point to speak to, but apprehend I am not clear in the
sight of Heaven without doing so. I have prepared an
essay of a petition to be presented ‘to the Legislature, if
way open ; and what I have to propose to this meeting
is that some Friends may be named to withdraw and
look over it, and report whether they believe it suitable
to be read in the meeting. If they should think well of
reading it, it will remain for the meeting to consider
whether to take any further notice of it, as a meeting, or
not.” After a short conference some Friends went out,
and, looking over it, expressed their willingness to have
it read, which being done, many expressed their unity
with the proposal, and some signified that to have the
subjects of the petition enlarged upon, and signed out of
meeting by such as were free, would be more suitable
than to do it there. Though I expected at first that if it
was done it would be in that way, yet such was the
exercise of my mind that to move it in the hearing of
Friends when assembled appeared to me as a duty, for
my heart yearned towards the inhabitants of these parts,
believing that by this trade there had been an increase
of inquietude amongst them, and way had been made
for the spreading of a spirit opposite to that meekness
and humility which is a sure resting-place for the soul ;
and that the continuance of this trade would not only
render their healing more difficult, but would increase
their malady.

Having proceeded thus far, I felt easy to leave the
essay amongst Friends, for them to proceed in it as they
believed best. And now an exercise revived in my mind

Lotteries. 147

in relation to lotteries, which were common in those
parts. I had mentioned the subject in a former sitting
of this meeting, when arguments were used in favour of
Friends being heid excused who were only concerned
in such lotteries as were agreeable to law. And now, on
moving it again, it was opposed as before ; but the
hearts of some solid Friends appeared to be united to
discourage the practice amongst their members, and the
matter was zealously handled by some on both sides.
In this debate it appeared very clear to me that the
spirit of lotteries was a spirit of selfishness, which
tended to confuse and darken the understanding, and
that pleading for it in our meetings, which were set
apart for the Lord’s work, was not right. In the heat of
zeal, I made reply to what an ancient Friend said, and
when I sat down I saw that my words were not enough
seasoned with charity. After this I spoke no more on
the subject. At length a minute was made, a copy of
which was to be sent to their several Quarterly Meetings,
inciting Friends to labour to discourage the practice
amongst all professing with us.

Some time after this minute was made I remained un-
easy with the manner of my speaking to the ancient
Friend, and could not see my way clear to conceal ny
uneasiness, though I was concerned that I might say
nothing to weaken the cause in which I had laboured.
After some close exercise and hearty repentance for not
having attended closely to the safe guide, I stood up,
and, reciting the passage, acquainted Friends that
though I durst not go from what I had said as to the
matter, yet I was uneasy with the mauner of my speak-

148 The Fournal of Fohn Woolman.

ing, believing milder language would have been better.
As this was uttered in some degree of creaturely abase-
ment after a warm debate, it appeared to have a good
savour amongst us.

The Yearly Meeting being now over, there yet re-
mained on my mind a secret though heavy exercise, in
regard to some leading active members about Newport,
who were in the practice of keeping slaves. This I
mentioned to two ancient Friends who came out of the
country, and proposed to them, if way opened, to have
some conversation with those members. One of them
and I, having consulted one of the most noted elders
who had slaves, he, in a respectful manner, encouraged
me to proceed to clear myself of what lay upon me.
Near the beginning of the Yearly Meeting I had had
a private conference with this said elder and his wife,
concerning their slaves, so that the way seemed clear to
me to advise with him about the manner of proceeding.
I told him I was free to have a conference with them

_altogether in a private house; or if he thought they
would take it unkind to be asked to come together, and
to be spoken with in the hearing of one another, I was
free to spend some time amongst them, and to visit them
all in their own houses. He expressed his liking to the
first proposal, not doubting their willingness to come
together ; and, as I proposed a visit to only ministers,
elders, and overseers, he named some others whom he
desired might also be present. A careful messenger
being wanted to acquaint them in a proper manner, he
offered to go to all their houses, to open the matter to
them,—and did so. About the eighth hour the next

Hindering things. 149

morning we met in the meeting-house chamber, the last-
mentioned country Friend, my companion, and John
Storer being with us. After a short time of retirement,
I acquainted them with the steps I had taken in pro-
curing that meeting, and opened the concern I was
under, and we then proceeded to a free conference upon
the subject. My exercise was heavy, and I was deeply
bowed in spirit before the Lord, who was pleased to
favour with the seasoning virtue of truth, which wrought
a tenderness amongst us ; and the subject was mutually
handled in a calm and peaceable spirit. At length,
feeling my mind released from the burden which I had
been under, I took my leave of them in a good degree of
satisfaction ; and by the tenderness they manifested in
regard to the practice, and the concern several of them
expressed in relation to the manner of disposing of
their negroes after their decease, I believed that a good
exercise was spreading amongst them ; and lam humbly
thankful to God, who supported my mind and preserved
me in a good degree of resignation through these trials.
Thou who sometimes travellest in the work of the
ministry, and art made very welcome by thy friends,
seest many tokens of their satisfaction in having thee for
their guest. It is good for thee to dwell deep, that thou
mayest feel and understand the spirits of people. If we
believe truth points towards a conference on some
subjects in a private way, it is needful for us to take heed
that their kindness, their freedom, and affability do not
hinder us from the Lord’s work. I have experienced
that, in the midst of kindness and smooth conduct, to
speak close and home tc them who entertain us, on points

Se

150 ‘The Fournal of Fohn Woolman.

that relate to outward interest, is hard labour. Some-
times, when I have felt truth lead towards it, I have
found myself disqualified by a superficial friendship ,
and as the sense thereof hath abased me, and my cries
have been to the Lord, so I have been humbled and made
content to appear weak, or as a fool for his sake ; and
thus a door hath been opened to enter upon it. To
attempt to do the Lord’s work in our own way, and to
speak of that which is the burden of the Word, in a way
easy to the natural part, doth not reach the bottom of the
disorder. To see the failings of our friends, and think
hard of them, without opening that which we ought to.
open, and still carry a face of friendship, tends to under-
mine the foundation of true unity. The office of a
minister of Christ is weighty. And they who now go
forth as watchmen have need to be steadily on their
guard against the snares of prosperity and an outside
friendship.

After the Yearly Meeting we were at meetings at
Newtown, Cushnet, Long Plain, Rochester, and Dart-
mouth. From thence we sailed for Nantucket, in
company with Ann Gaunt, Mercy Redman, and several
other Friends. The wind being slack we only reached
-Tarpawling Cove the first day ; where, going on shore,
we found room in a public-house, and beds for a few of
us,—the rest slept on the floor. We went on board
again about break of day, and though the wind was
small, we were favoured to come within about four
miles of Nantucket ; and then about ten of us got into
our boat and rowed to the harbour before dark ; a large
boat went off and brought in the rest of the passengers

Visit to Nantucket. I51

about midnight. The next day but one was their
Yearly Meeting, which held four days, the last of which
was their Monthly Meeting for business. We had a
laborious time amongst them; our minds were closely
exercised, and I believe it was a time of great searching
of heart. The longer I was on the island the more
I became sensible that there was a considerable number
of valuable Friends there, though an evil spirit, tending
to strife, had been at work amongst them. I was
cautious of making any visits except as my mind was
particularly drawn to them ; and in that way we had
some sittings in Friends’ houses where the heavenly
wing was at times spread over us, to our mutual
comfort. My beloved companion had very acceptable
service on this island.

When meeting was over we all agreed to sail the next
day if the weather was suitable and we were well ;
and being called up the latter part of the night, about
fifty of us went on board a vessel; but, the wind
changing, the seamen thought best to stay in the
harbour till it altered, so we returned on shore. Feeling
clear as to any further visits, I spent my time in my
chamber, chiefly alone ; and after some hours, my heart
being filled with the spirit of supplication, my prayers
and tears were poured out before my Heavenly Father
for his help and instruction in the manifold difficulties
which attended me in life. While I was waiting upon
the Lord there came a messenger from the women
Friends who lodged at another house, desiring to confer
with us about appointing a meeting, which to me
appeared weighty, as we had been at so many before ;

152 The Fournal of Fohn Woolman.

but after a short conference, and advising with some
elderly Friends, a meeting was appointed, in which
the Friend who first moved it, and who had been much
shut up before, was largely opened in the love of the
Gospel. The next morning about break of day going
again on board the vessel, we reached Falmouth on the
Main before night, where our horses being brought, we
proceeded towards Sandwich Quarterly Meeting.

Being two days in going to Nantucket, and having
been there once before, I observed many shoals in their
bay, which make sailing more dangerous, especially in
stormy nights; also, that a great shoal, which encloses
their harbour, prevents the entrance of sloops except
when thetide is up. Waiting without for the rising of the
tide is sometimes hazardous in storms, and by waiting
within they sometimes miss a fair wind. I took notice
that there was on that small island a great number of in-
habitants, and the soil not very fertile, the timber being
so gone that for vessels, fences, and firewood, they
depend chiefly on buying from the Main, for the cost
whereof, with most of their other expenses, they depend
principally upon the whale fishery. I considered that
as towns grew larger, and lands near navigable waters
were more cleared, it would require more labour to get
timber and wood. I understood that the whales, being
much hunted and sometimes wounded and not killed,
grow more shy and difficult to come at. I considered
that the formation of the earth, the seas, the islands,
bays, and rivers, the motions of the winds, and great
waters, which cause bars and shoals in particular places,
were all the works of Him who is perfect wisdom and

Visit to Nantucket. 153

goodness ; and as people attend to his heavenly instruc-
tion, and put their trust in Him, He provides for them
in all parts where He gives them a being ; and as in this
visit to these people I felt a strong desire for their firm
establishment on the sure foundation, besides what was
said more publicly, I was concerned to speak to the
women Friends in their Monthly Meeting of business,
many being present, and in the fresh spring of pure love
to open before them the advantage, both inwardly and
outwardly, of attending singly to the pure guidance of
the Holy Spirit, and therein to educate their children in
true humility and the disuse of all superfluities. I re-
minded them of the difficulties their husbands and sons
were frequently exposed to at sea, and that the more
plain and simple their way of living was the less need
there would be of running great hazards to support them.
i also encouraged the young women to continue their
neat, decent way of attending themselves on the affairs
of the house ; showing, as the way opened, that where
people were truly humble, used themselves to business
and were content with a plain way of life, they had ever
had more true peace and calmness of mind than they
who, aspiring to greatness and outward show, have
grasped hard for an income to support themselves there-
in. And as I observed they had few or no slaves, I had
to encourage them to be content without them, making
mention of the numerous troubles and vexations which
frequently attended the minds of people who depend on
slaves to do their labour.

We attended the Quarterly Meeting at Sandwich, in
company with Ann Gaunt and Mercy: Redman, which

154 The Fournal of Fohn Woolman.

was preceded by a Monthly Meeting, and in the whole
held three days. We were in various ways exercised
amongst them, in Gospel love, according to the several
gifts bestowed on us, and were at times overshadowed
with the virtue of truth, to the comfort of the sincere
and stirring up of the negligent. Here we parted with
Ann and Mercy, and went to Rhode Island, taking one
meeting in our way, which was a satisfactory time.
Reaching Newport the evening before their Quarterly
Meeting, we attended it, and after that had a meeting
with our young people, separated from those of other
societies. We went through much labour in this town ;
and now, in taking leave of it, though I felt close inward
exercise to the last, I found inward peace, and was in
some degree comforted in a belief that a good number
remain in that place who retain a sense of truth, and that
there are some young people attentive to the voice of
the Heavenly Shepherd. The last meeting, in which
Friends from the several parts of the quarter came
together, was a select meeting, and through the renewed
manifestation of the Father’s love the hearts of the
sincere were united together.

The poverty of spirit and inward weakness, with which
I was much tried the fore part of this journey, has of late
appeared to mea dispensation of kindness. Appointing
meetings never appeared more weighty to me, and I was
led into a deep search, whether in all things my mind
was resigned to the will of God ; often querying with
myself what should be the cause of such inward poverty,
and greatly desiring that no secret reserve in my heart
might hinder my access to the Divine fountain. In

Relurns Home. 155,

these humbling times I was made watchful, and excited
to attend to the secret movings of the heavenly principle
in my mind, which prepared the way to some duties,
that, in more easy and prosperous times as to the
outward, I believe I should have been in danger of
omitting.

From Newport we went to Greenwich, Shanticut, and
Warwick, and were helped to labour amongst Friends.
in the love of our gracious Redeemer. Afterwards,
accompanied by our friend John Casey from Newport,
we rode through Connecticut to Oblong, visited the
meetings in those parts, and thence proceeded to the
Quarterly Meeting at Ryewoods. Through the gracious
extendings of Divine help, we had some seasoning
opportunities in those places. We also visited Friends
at New York and Flushing, and thence to Rahway.
Here our roads parting, I took leave of my beloved
companion and true yokemate Samuel Eastburn, and
reached home on the roth of eight month, where I found
my family well. For the favours and protection of
the Lord, both inward and outward, extended to me
in this journey, my heart is humbled in grateful ac-
knowledgments, and I find renewed desires to dwell and
walk in resignedness before Him.

CHA Pall Ree Nelaee.
1761, 1762.

Visits Pennsylvania, Shrewsbury, and Squan.—Publishes the Second
Part of his Considerations on keeping Negroes.—The Grounds of
his appearing in some respects singular in his Dress.—Visit to the
Families of Friends of Ancocas and Mount Holly Meetings.—
Visits to the Indians at Wehaloosing on the River Susquehanna.

AVING felt my mind drawn towards a visit to a
few meetings in Pennsylvania, I was very
desirous to be rightly instructed as to the time of
setting off. On the 1oth of fifth month, 1761, being
the first day of the week, I went to Haddonfield
Meeting, concluding to seek for heavenly instruction,
and come home, or go on, as I might then believe best
for me, and there through the springing up of pure love
I felt encouragement, and so crossed the river. In this
visit I was at two Quarterly and three Monthly Meetings,
and in the love of truth I felt my way open to labour
with some noted Friends who kept negroes. As I was
_ favoured to keep to the root, and endeavour to discharge
what I believed was required of me, I found inward
peace therein, from time to time, and thankfulness of
heart to the Lord, who was graciously pleased to be a
guide to me.
Eighth month, 1761.—Having felt drawings in my
mind to visit Friends in and about Shrewsbury, I went
156

Second Part of “Considerations” Published. 15/7

there, and was at their Monthly Meeting, and their first-
day meeting; I had also a meeting at Squan, and
another at Squanquam, and, as way opened, had con-
versation with some noted Friends concerning their
slaves. I returned home in a thankful sense of the
goodness of the Lord.

From the concern I felt growing in me for some
years, I wrote part the second of a work entitled
“Considerations on keeping Negroes,” which was.
printed this year, 1762. When the overseers of the
press had done with it, they offered to get a number
printed, to be paid for out of the Yearly Meeting’s
stock, to be given away; but I being most easy to
publish it at my own expense, and offering my reasons,
they appeared satisfied.

This stock is the contribution of the members of our
religious society in general, among whom are some who
keep negroes, and, being inclined to continue them in
slavery, are not likely to be satisfied with such books.
being spread among a people, especially at their own
expense, many of whose slaves are taught to read, and
such, receiving them as a gift, often conceal them. But
as they who make a purchase generally buy that which
they have a mind for, I believed it best to sell them,
expecting by that means they would more generally be ,
read with attention. Advertisements were signed by
order of the overseers of the press, and directed to be
read in the Monthly Meetings of business within our
own Yearly Meeting, informing where the books were,
and that the price was no more than the cost of printing
and binding them. Many were taken off in our parts ;.

158 The Fournal of Fohn Wooliman.

some I sent to Virginia, some to New York, some to my
acquaintance at Newport, and some I kept, intending to
give part of them away, where there appeared a pros-
pect of service.

In my youth I was used to hard labour, and though I
was middling healthy, yet my nature was not fitted to
endure so much as many others. Being often weary, |
was prepared to sympathise with those whose circum-
stances in life, as free men, required constant labour to
answer the demands of their creditors, as well as with
others under oppression. In the uneasiness of body
which I have many times felt by too much labour, not
as a forced but a voluntary oppression, I have often
been excited to think on the original cause of that
oppression which is imposed on many in the world.
‘The latter part of the time wherein I laboured on our
plantation, my heart, through the fresh visitations of
heavenly love, being often tender, and my leisure time
being frequently spent in reading the life and doctrines
of our blessed Redeemer, the account of the sufferings
of martyrs, and the history of the first rise of our Society,
a belief was gradually settled in my mind, that if such
as had great estates generally lived in that humility and
plainness which belong to a Christian life, and laid
. much easier rents and interests on their lands and
moneys, and thus led the way to a right use of things,
so great a number of people might be employed in
things useful, that labour both for men and other

——
-creatures would need to be no more than an agree-
able employ, and divers branches of business, which
‘serve Chiefly to please the natural inclinations of our

The Heavenly Principle. 159

minds, and which at present seem necessary to circulate
that wealth which some gather, might, in this way of
pure wisdom, be discontinued. As I have thus con-
sidered these things, a query at times hath arisen : Do
I, in all my proceedings, keep to that use of things
which is agreeable to universal righteousness? And
then there hath some degree of sadness at times come
over me, because I accustomed myself to some things
which have occasioned more labour than I believe
Divine wisdom intended for us.

From my early acquaintance with truth I have often
felt an inward distress, occasioned by the striving of a
spirit in me against the operation of the heavenly
principle ; and in this state I have been affected with a
sense of my own wretchedness, and in a mourning
condition have felt earnest creme for that Divine help
which brings the soul into true liberty. Sometimes on
retiring into private places, the spirit of supplication
hath been given me, and under a heavenly covering I
have asked my gracious Father to give me a heart in all
things resigned to the direction of his wisdom; in

PER oa,

uttering language like this, the thought of my wearing ¢

hats and garments dyed with a dye hurtful to them, has
made lasting impression on me.

In visiting people of note in the Society who had

slaves, and labouring with them in brotherly love on that
account, I have seen, and the sight has affected me, that
a conformity to some customs distinguishable from pure
wisdom has entangled many, and that the desire of gain
to support these customs has greatly opposed the work
of.truth. Sometimes when the prospect of the work

KUWMLO

160 The Fournal of Fohn Woolman,

before me has been such that in bowedness of spirit I
have been drawn into retired places, and have besought
the Lord with tears that He would take me wholly under
his direction, and show me the way in which I ought to
walk, it hath revived with strength of conviction that if
I would be his faithful servant I must in all things
attend to his wisdom, and be teachable, and so cease

from all customs contrary thereto, however used among

religious people.

As He is the perfection of power, of wisdom, and of
goodness, so I believe He hath provided that so much
labour shall be necessary for men’s support in this
world as would, being rightly divided, be a suitable
employment of their time ; and that we cannot go into
superfluities, or grasp after wealth in a way contrary to
his wisdom, without having connection with some
degree of oppression, and with that spirit which leads
to self-exultation and strife, and which frequently brings
calamities on countries by parties contending about
their claims.

Being thus fully convinced, and feeling an increasing
desire to live in the spirit of peace, I have often been
sorrowfully affected with thinking on the unquiet spirit in
which wars are generally carried on, and with the
miseries of many of my fellow-creatures engaged therein;
some suddenly destroyed ; some wounded, and after
much pain, remaining cripples ; some deprived of all
their outward substance and reduced to want; and
some carried into captivity. Thinking often on these
things, the use of hats and garments dyed with a dye
hurtful to them, and wearing more clothes in summer

Necessity of Further Purifying. 161

than are useful, grew more uneasy to me, believing them
to be customs which have not their foundation in pure
wisdom. The apprehension of being singular from
my beloved friends was a strait upon me, and thus I
continued in the use of some things contrary to my
judgment.

On the 31st of fifth month, 1761, I was taken ill of a
fever, and after it had continued near a week I was in
great distress of body. One day there was a cry raised
in me that I might understand the cause of my affliction,
and improve under it, and my conformity to some cus-
toms which I believed were not right was brought to my
remembrance. In the continuance of this exercise I felt
all the powers in me yield themselves up into the hands
of Him who gave me being, and was made thankful that
- he had taken hold of me by his chastisements. Feeling
the necessity of further purifying, there was now no
desire in me for health until the design of my correction
was answered. Thus I lay in abasement and brokenness
of spirit, and as I felt a sinking down into a calm resig-
nation, so I felt, as in an instant, an inward healing in
my nature, and from that time forward I grew better.

Though my mind was thus settled in relation to hurt-
ful dyes, I felt easy to wear my garments heretofore
made, and continued to do so about nine months, Then
I thought of getting a hat the natural colour of the fur,
but the apprehension of being looked upon as one
affecting singularity felt uneasy to me. Here I had
occasion to consider that things, though small in them-
selves, being clearly enjoined by Divine authority,
become great things to us; and I trusted that the Lord

roa

162 The Fournal of Fohn Woolman.

would support me in the trials that might attend singu-
larity, so long as singularity was only for his sake. On
this account I was under close exercise of mind in the
time of our General Spring Meeting, 1762, greatly
desiring to be rightly directed; when, being deeply
bowed in spirit before the Lord, I was made willing to
submit to what I apprehended was required of me, and
when I returned home got a hat of the natural colour of
the fur.

In attending meetings this singularity was a trial to
me, and more especially at this time, as white hats were
used by some who were fond of following the change-
able modes of dress, and as some Friends who knew not
from what motives I wore it grew shy of me, I felt my
way for atime shut up in the exercise of the ministry.
In this condition, my mind being turned toward my
Heavenly Father with fervent cries that I might be pre-
served to walk before Him in the meekness of wisdom,
my heart was often tender in meetings, and I felt an in-
ward consolation which to me was very precious under
these difficulties.

I had several dyed garments fit for use which I
believed it best to wear till I had occasion for new
ones. Some Friends were apprehensive that my wear-
ing such a hat savoured of an affected singularity ; those
who spoke with me in a friendly way I generally in-
formed, in a few words, that I believed my wearing it
was not in my own will. I had at times been sensible
that a superficial friendship had been dangerous to me ;
and many Friends being now uneasy with me, I had an
inclination to acquaint some with the manner of my

Visits to Families of Friends. 163

being led into these things ; yet upon a deeper thought
I was for a time most easy to omit it, believing the pre-
sent dispensation was profitable, and trusting that if I
kept my place the Lord in his own time would open the
hearts of Friends towards me. I have since had cause to
admire his goodness and loving-kindness in leading about
and instructing me, and in opening and enlarging my
heart in some of our meetings.

In the eleventh month this year, feeling an engagement
of mind to visit some families in Mansfield, I joined my
beloved friend Benjamin Jones, and we spent a few
days together in that service. In the second month,
1763, I joined, in company with Elizabeth Smith and
Mary Noble, in a visit to the families of Friends at An-
cocas. In both these visits, through the baptizing
power of truth, the sincere labourers were often com-
forted, and the hearts of Friends opened to receive us.
In the fourth month following, I accompanied some
Friends in a visit to the families of Friends in
Mount Holly; during this visit my mind was often
drawn into an inward awfulness, wherein strong de-
sires were raised for the everlasting welfare of ‘my
fellow-creatures, and through the kindness of our
Heavenly Father our hearts were at times enlarged, and
Friends were invited, in the flowings of Divine love, to
attend to that which would settle them on the sure
foundation.

Having for many years felt love in my heart towards
the natives of this land who dwell far back in the wilder-
ness, whose ancestors were formerly the owners and
possessors of the land where we dwell, and who for a

164 The Fournal of Fohn Woolman.

small consideration assigned their inheritance to us, and_
being at Philadelphia in the eighth month, 1761, ona
visit to some Friends who had slaves, I fell in company
with some of those natives who lived on the east branch
of the river Susquehanna, at an Indian town called
Wehaloosing, two hundred miles from Philadelphia.
In conversation with them by an interpreter, as also by
observations on their countenances and conduct, I be-
lieved some of them were measurably acquainted with
that Divine power which subjects the rough and froward
will of the creature. At times I felt inward drawings
towards a visit to that place, which I mentioned to none
except my dear wife, until it came to some ripeness.
In the winter of 1762 I laid my prospects before my
friends at our Monthly and Quarterly, and afterwards at
our General Spring Meeting ; and having the unity of
Friends, and being thoughtful about an Indian pilot,
there came a man and three women from a little beyond
that town to Philadelphia on business. Being informed
thereof by letter, I met them in town in the fifth month,
1763; and after some conversation, finding they were
sober people, I, with the concurrence of Friends in that
place, agreed to join them as companions in their return,
and we appointed to meet at Samuel Foulk’s, at Rich-
land, in Bucks County, on the 7th of sixth month. Now,
as this visit felt weighty, and was performed at a time
when travelling appeared perilous, so the dispensations
of Divine Providence in preparing my mind for it have
‘been memorable, and I believe it good for me to give
some account thereof.

After I had given up to go, the thoughts of the journey

The Care and Protection of the Lord. 165

were often attended with unusual sadness; at which
times my heart was frequently turned to the Lord with
inward breathings for his heavenly support, that I
might not fail to follow Him wheresoever He might
lead me, Being at our youth’s meeting at Chesterfield,
about a week before the time I expected to set off, I was
there led to speak on that prayer of our Redeemer to the
Father : “I pray not that thou shouldest take them out
of the world, but that thou shouldest keep them sacar
the evil.” And in attending to the pure “openings of
truth, I had to mention what He elsewhere said to his
Father: “I know that thou hearest me at all times” }
so, as some of his followers kept their places, and as his
prayer was granted, it followed necessarily that they
were kept from evil; and as some of those met with
great hardships and afflictions in this world, and at last
suffered death by cruel men, so it appears that what-
soever befalls men while they live in puré obedience to
God certainly works for their good, and may not be con-
sidered an evil as it relates to them. As I spake on this
subject my heart was much tendered, and great awful-
ness came over me, On the first day of the week, being
at our own afternoon meeting, and my heart being
enlarged in love, I was led to speak on the care and
protection of the Lord over His people, and to make
mention of that passage where a band of Syrians, who
were endeavouring to take captive the prophet, were
disappointed ; and how the Psalmist said: ‘The angel
of the Lord encampeth round about them that fear
Him.” Thus, in true love and tenderness, I parted from
Friends, expecting the next morning to proceed on my

166 The Fournal of Fohn Woolman.

journey. Being weary, I went early to bed. After I
had been asleep a short time I was awoke by a man
calling at my door, and inviting me to meet some
Friends at a public-house in our town, who came from
Philadelphia so late that Friends were generally gone to
bed. These Friends informed me that an express had
arrived the last morning from Pittsburg, and brought
news that the Indians had taken a fort from the English
westward, and had slain and scalped some English
people near the said Pittsburg, and in divers places.
Some elderly Friends in Philadelphia, knowing the time
of my intending to set off, had conferred together, and
thought good to inform me of these things before I left
home, that I might consider them and proceed as I
believed best. Going to bed again, I told not my wife
till morning. My heart was turned to the Lord for his
heavenly instruction; and it was an humbling time to
me. When I told my dear wife, she appeared to be
deeply concerned about it ; but in a few hours’ time my
mind became settled in a belief that it was my duty to
proceed on my journey, and she bore it with a good
degree of resignation. In this conflict of spirit there
were great-searchings of heart and strong cries to the
Lord, that no motion might in the least degree be
attended to but that of the pure spirit of truth.

The subjects before mentioned, on which I had so
lately spoken in public, were now fresh before me, and
I was brought inwardly to commit myself to the Lord,
to be disposed of as He saw best. I took leave of my
family and neighbours in much bowedness of spirit,
and went to our Monthly Meeting at Burlington. After

Visit to Indian Settlements. 167

taking leave of Friends there, I crossed the river,
accompanied by my friends Israel and John Pemberton;
and parting the next morning with Israel, John bore me
company to Samuel Foulk’s, where I met the before-
mentioned Indians; and we were glad to see each
other. Here my friend Benjamin Parvin met me, and
proposed joining me as a companion,—we had before
exchanged some letters on the subject,—and now I had
a sharp trial on his account; for, as the journey
appeared perilous, I thought if he went chiefly to bear
me company, and we should be taken captive, my
having been the means of drawing him into these
difficulties would add to my own afflictions ; so I told
him my mind freely, and let him know that I was
resigned to go alone; but after all, if he really believed
it to be his duty to go on, I believed his company would
be very comfortable to me. It was, indeed, a time of
deep exercise, and Benjamin appeared to be so fastened
to the visit that he could not be easy to leave me; so
we went on, accompanied by our friends John Pember-
ton and William Lightfoot, of Pikeland. We lodged at
Bethlehem, and there parting with John, William and
we went forward on the oth of the sixth month, and
got lodging on the floor of a house, about five miles
from Fort Allen. Here we parted with William, and at
this place we met with an Indian trader lately come
from Wyoming. In conversation with him, I perceived ¢(<,
that many white people often sell rum to the Indians, D3 .
which I believe is a great evil. In the first place, they °”
are thereby deprived of the use of reason, and, their
spirits being violently agitated, quarrels often arise

108 The Fournal of Fohn Woolman.,

which end in mischief, and the bitterness and resent-
ment occasioned hereby are frequently of long con-
tinuance. Again, their skins and furs, gotten through
much fatigue and hard travels in hunting, with which
they intended to buy clothing, they often sell ata low rate
for more rum, when they become intoxicated; and
afterward, when they suffer for want of the necessaries
of life, are angry with those who, for the sake of gain,
took advantage of their weakness. Their chiefs have
often complained of this in their treaties with the
English. Where cunning people pass counterfeits and

* impose on others that which is good for nothing, it is
_ considered as wickedness ; but for the sake of gain to

sell that which we know does people harm, and which
often works their ruin, manifests a hardened and corrupt
heart, and is an evil which demands the care of all true
lovers of virtue to suppress. While my mind this
evening was thus employed, I also remembered that the
people on the frontiers, among whom this evil is too
common, are often poor ; and that they venture to the
outside of a colony in order to live more independently
of the wealthy, who often set high rents on their land.
I was renewedly confirmed in a belief, that if all our
inhabitants lived according to sound wisdom, labouring
to promote universal love and righteousness, and ceased
from every inordinate desire after wealth, and from all
customs which are tinctured with luxury, the way would
be easy for our inhabitants, though they might be much
more numerous than at present, to live comfortably on
honest employments, without the temptation they are
so often under of being drawn into schemes to make

Visit to Indian Settlements. 169

settlements on lands which have not been purchased of
the Indians, or of applying to that wicked practice of
selling rum to them.

Tenth of sixth month—We set out early this morning
and crossed the western branch of Delaware, called the
Great Lehie, near Fort Allen. The water being high, we
went over in a canoe. Here we met an Indian, had
friendly conversation with him, and gave him some bis-
cuit ; and he, having killed a deer, gave some of it to the
Indians with us. After travelling some miles, we met
several Indian men and women with a cow and horse,
and some household goods, who were lately come from
their dwelling at Wyoming, and were going to settle at
another place. We made them some small presents,
and, as some of them understood English, I told them
my motive for coming into their country, with which
they appeared satisfied. One of our guides talking
awhile with an ancient woman concerning us, the poor
old woman came to my companion and me and took her
leave of us with an appearance of sincere affection. We
pitched our tent near the banks of the same river, having
laboured hard in crossing some of those mountains called
the Blue Ridge. The roughness of the stones and the
cavities between them, with the steepness of the hills,
made it appear dangerous. But we were preserved in
safety, through the kindness of Him whose works in
these mountainous deserts appeared awful, and towards
whom my heart was turned during this day’s travel.

Near our tent, on the sides of large trees peeled for
that purpose, were various representations of men going
to and returning from the wars, and of some being killed

170 The Fournal of Fohn Woolman.

in battle. This was a path heretofore used by warriors,
and as I walked about viewing those Indian histories,
which were painted mostly in red or black, and thinking
on the innumerable afflictions which the proud, fierce
spirit produceth in the world, also on the toils and
fatigues of warriors in travelling over mountains and
deserts ; on their miseries and distresses when far from
home and wounded by their enemies; of their bruises
and great weariness in chasing one another over
the rocks and mountains; of the restless, unquiet
state of mind of those who live in this spirit, and
of the hatred which mutually grows up in the minds
of their children,—the desire to cherish the spirit of love
and peace among these people arose very fresh in me.
This was the first night that we lodged in the woods, and
being wet with travelling in the rain, as were also our
blankets, the ground, our tent, and the bushes under
which we purposed to lay, all looked discouraging ; but
I believed that it was the Lord who had thus far brought
me forward, and that He would dispose of me as He saw
good, and so I felt easy. We kindled a fire, with our tent
open to it, then laid some bushes next the ground, and
put our blankets upon them for our bed, and, lying down,
got some sleep. In the morning, feeling a little unwell,
I went into the river ; the water was cold, but soon after
I felt fresh and well. About eight o’clock we set forward
and crossed a high mountain supposed to be upward of
four miles over, the north side being the steepest. About
noon we were overtaken by one of the Moravian brethren
going to Wehaloosing, and an Indian man with him who
could talk English; and we being together while our

Visit to Indian Settlements. ri

horses ate grass had some friendly conversation ; but
they, travelling faster than we, soon left us. This Mora-
vian, I understood, had this spring spent some time at
Wehaloosing, and was invited by some of the Indians to
come again.

Twelfth of sixth month being the first of the week and
a rainy day, we continued in our tent, and I was led to
think on the nature of the exercise which hath attended
me. Love was the first motion, and thence a concern
arose to spend some time with the Indians, that I might
feel and understand their life and the spirit they live in,
if haply I might receive some instruction from them, or
they might be in any degree helped forward by my fol-
lowing the leadings of truth among them; and as it
pleased the Lord to make way for my going at a time
when the troubles of war were increasing, and when, by
reason of much wet weather, travelling was more difficult
than usual at that season, I looked upon it as a more
favourable opportunity to season my mind, and to bring
me into a nearer sympathy with them. As mine eye
was to the great Father of Mercies, humbly desiring to
learn his will concerning me, I was made quiet and
content.

Our guide’s horse strayed, though hoppled, in the
night, and after searching some time for him his foot-
steps were discovered in the path going back, where-
upon my kind companion went off in the rain, and after
about seven hours returned with him. Here we lodged
again, tying up our horses before we went to bed, and
loosing them to feed about break of day.

Thirteenth of sixth month. —The sun appearing, we

172 The Fournal of Fohn Woolman.

set forward, and as I rode over the barren hills my
meditations were on the alterations in the circumstances
of the natives of this land since the coming in of the
English. The lands near the sea are conveniently
situated for fishing ; the lands near the rivers, where the
tides flow, and some above; are in many places fertile,
and not mountainous, while the changing of the tides
makes passing up and down easy with any kind of traffic.
The natives have in some places, for trifling consider-
ations, sold their inheritance so favourably situated, and
in other places have been driven back by superior force ;
their way of clothing themselves is also altered from
what it was, and they being far removed from us have to
pass over mountains, swamps, and barren deserts, so that
travelling is very troublesome in bringing their skins and
furs to trade with us. By the extension of English
settlements, and partly by the increase of English hunt-
ers, the wild beasts on which the natives chiefly depend
for subsistence are not so plentiful as they were, and
people too often, for the sake of gain, induce them to
waste their skins and furs in purchasing a liquor which
tends to the ruin of them and their families.

My own will and desires were now very much broken,
and my heart was with much earnestness turned to the
Lord, to whom alone I looked for help in the dangers
before me. I hada prospect of the English along the
coast for upwards of nine hundred miles, where I
travelled, and their favourable situation and the difficul-
ties attending the natives as well as the negroes in many
places, were open before me. A weighty and heavenly
care came over my mind, and love filled my heart to-

Visit to Indian Settlements. We

wards all mankind, in which I felt a strong engagement
that we might be obedient to the Lord while in tender
mercy He is yet calling to us, and that we might so
attend to pure universal righteousness as to give no just
cause of offence to the gentiles, who do not profess
Christianity, whether they be the blacks from Africa, or
the native inhabitants of this continent. Here I was led
into a close and laborious inquiry whether I, as an
individual, kept clear from all things which tended to
stir up or were connected with wars, either in this land
or in Africa; my heart was deeply concerned that in
future I might in all things keep steadily to the pure
truth, and live and walk in the plainness and simplicity
of a sincere follower of Christ. In this lonely journey I
did greatly bewail the spreading of a wrong spirit,
believing that the prosperous, convenient situation of
the English would require a constant attention in us to
Divine love and wisdom, in order to their being guided
and supported in a way answerable to the will of that
good, gracious, and Almighty Being, who hath an equal
regard to all mankind. And here luxury and covetous-
ness, with the numerous oppressions and other evils
attending them, appeared very afflicting to me, and I
felt in that which is immutable that the seeds of great
calamity and desolation are sown and growing fast on
this continent. Nor have I words sufficient to set forth
the longing I then felt, that we who are placed along the
coast, and have tasted the love and goodness of God,
might arise in the strength thereof, and like faithful
messengers labour to check the growth of these seeds,
that they may not ripen to the ruin of our posterity.

174 The Fournal of Fohn Woolman.

On reaching the Indian settlement at Wyoming, we
were told that an Indian runner had been at that place
a day or-two before us, and brought news of the Indians
having taken an English fort westward, and destroyed
the people, and that they were endeavouring to take
another: also that another Indian runner came there
about the middle of the previous night from a town
about ten miles from Wehaloosing, and brought the
news that some Indian warriors from distant parts came
to that town with two English scalps, and told the
people that it was war with the English.

Our guides took us to the house of a very ancient man.
Soon after we had put in our baggage there came a man
from another Indian house some distance off. Per-
ceiving there was a man near the door I went out ; the
man had a tomahawk wrapped under his match-coat
out of sight. As I approached him he took it in his
hand; I went forward, and, speaking to him in a
friendly way, perceived he understood some English.
My companion joining me, we had some talk with him
concerning the nature of our visit in these parts; he
then went into the house with us, and talking with our
guides, soon appeared friendly, sat down and smoked
his pipe. Though taking his hatchet in his hand at the
instant I drew near to him had a disagreeable appear-
ance, I believe he had no other intent than to be in
readiness in case any violence were offered to him.

On hearing the news brought by these Indian runners,
and being told by the Indians where we lodged, that the
Indians about Wyoming expected in a few days to move
to some larger towns, I thought, to all outward appear-

Visit to Indian Settlements. 175

ance, it would be dangerous travelling at this time.
After a hard day’s journey I was brought into a painful
exercise at night, in which I had to trace back and view
the steps I had taken from my first moving in the visit ;
and though I had to bewail some weakness which at
times had attended me, yet I could not find that I had
ever given way to wilful disobedience. Believing I had,
under a sense of duty, come thus far, I was now earnest
in spirit, beseeching the Lord to show me what I ought to
do. In this great distress I grew jealous of myself, lest the
desire of reputation as a man firmly settled to persevere
through dangers, or the fear of disgrace from my return-
ing without performing the visit, might have some place
in me. Full of these thoughts, I lay great part of the
night, while my beloved companion slept by me, till the
Lord, my gracious Father, who saw the conflicts of my
soul, was pleased to give quietness. Then I was again
strengthened to commit my life, and all things relating
thereto, into his heavenly hands, and got a little sleep
towards day.

Fourteenth of sixth month.— We sought out and
visited all the Indians hereabouts that we could meet
with, in number about twenty. They were chiefly in
one place, about a mile from where we lodged. I ex-
pressed to them the care I had on my mind for their
good, and told them that true love had made me willing
thus to leave my family to come and see the Indians
and speak with them in their houses. Some of them
appeared kind and friendly. After taking leave of them,
we went up the river Susquehanna about three miles, to
the house of an Indian called Jacob January. He had

176 The Fournal of Fohn Woolman.

killed his hog, and the women were making store of bread
and preparing to move up the river. Here our pilots
had left their canoe when they came down in the spring,
and lying dry it had become leaky. This detained us
some hours, so that we had a good deal of friendly con-
versation with the family ; and, eating dinner with them,
we made them some small presents. Then putting our
baggage into the canoe, some of them pushed slowly up
the stream, and the rest of us rode our horses. We swam
them over a creek called Lahawahamunk, and pitched
our tent above it in the evening. In a sense of God’s
goodness in helping me in my distress, sustaining me
under trials, and inclining my heart to trust in Him, I
lay down in an humble, bowed frame of mind, and had
a comfortable night’s lodging.

Fifteenth of sixth month.—We proceeded forward till
the afternoon, when, a storm appearing, we met our
canoe at an appointed place and stayed all night, the
rain continuing so heavy that it beat through our tent
and wet both us and our baggage. The next day we
found abundance of trees blown down by the storm
yesterday, and had occasion reverently to consider the
kind dealings of the Lord, who provided a safe place for
us in a valley while this storm continued. We were
much hindered by the trees which had fallen across our
path, and in some swamps our way was so stopped that
we got through with extreme difficulty. I had this day
often to consider myself as a sojourner in this world. A
belief in the all-sufficiency of God to support his people
in their pilgrimage felt comfortable to me, and I was
industriously employed to get to a state of perfect resig-
nation,

At Wehaloosing. 197.

We seldom saw our canoe but at appointed places, by
reason of the path going off from the river. This after-
noon Job Chilaway, an Indian from Wehaloosing, who
talks good English and is acquainted with several people
in and about Philadelphia, met our people on the river.
Understanding where we expected to lodge, he pushed
back about six miles, and came to us after night ; and
in a while our own canoe arrived, it being hard work
pushing up the stream. Job told us that an Indian came
in haste to their town yesterday and told them that three
warriors from a distance lodged in a town above Weha-
loosing a few nights past, and that these three men were
going against the English at Juniata. Job was going
down the river to the province store at Shamokin.
Though I was so far favoured with health as to continue
travelling, yet, through the various difficulties in. our
journey, and the different way of living from which I
had been used to, I grew sick. The news of these war-
riors being on their march so near us, and not knowing
whether we might not fall in with them, was a fresh trial
of my faith ; and though through the strength of Divine
love I had several times been enabled to commit myself
to the Divine disposal, I still found the want of a renewal
of my strength, that I might be able to persevere therein ;
and my cries for help were put up to the Lord, who, in
great mercy, gave me a resigned heart, in which I found
quietness.

Parting from Job Chilaway on the 17th, we went on
and reached Wehaloosing about the middle of the after-
noon. The first Indian that we saw was a woman of a -
modest countenance, with a Bible, who spake first to our

13

178 The Fournal of Fohn Woolman.

guide, and then witha harmonious voice expressed her
gladness at seéing us, having before heard of our coming.
By the direction of our guide we sat down on a log
while he went to the town to tell the people we were
come. My companion and I, sitting thus together in a
deep inward stillness, the poor woman came and sat
near us; and, great awfulness coming over us, we re-
joiced in a sense of God’s love manifested to our poor
souls. After a while we heard a conch-shell blow several
times, and then came John Curtis and another Indian
man, who kindly invited us into a house near the town,
where*we found about sixty people sitting in silence.
After sitting with them a short time I stood up, and in
some tenderness of spirit acquainted them, in a few
short sentences, with the nature of my visit, and that a
concern for their good had made me willing to come
thus far to see them ; which some of them understanding
interpreted to the others, and there appeared gladness
among them. I then showed them my certificate, which
was explained to them ; and the Moravian who overtook
us on the way, being now here, bade me welcome. But
the Indians knowing that this Moravian and I were of
different religious societies, and as some of their people
had encouraged him to come and stay awhile with them,
they were, I believe, concerned that there might be no
jarring or discord in their meetings ; and having, I sup-
pose, conferred together, they acquainted me that the
people, at my request, would at any time come together
and hold meetings. They also told me that they ex-
pected the Moravian would speak in their settled
meetings, which are commonly held in the morning and

At Wehaloosing. 179

near evening. So finding liberty in my heart to speak
to the Moravian, I told him of the care I felt on my mind
for the good of these people, and my belief that no ill
effects would follow if I sometimes spake in their meet-
ings when love engaged me thereto, without calling
them together at times when they did not meet of
course. He expressed his good-will towards my speak-
ing at any time all that I found in my heart to say.

On the evening of the 18th I was at their meeting,
where pure gospel love was felt, to the tendering of
some of our hearts. The interpreters endeavoured to
acquaint the people of what I said, in short sentences,
but found some difficulty, as none of them were quite
perfect in the English and Delaware tongues, so they
helped one another, and we laboured along, Divine love
attending. Afterwards, feeling my mind covered with
the spirit of prayer, I told the interpreters that I found it
in my heart to pray to God, and believed, if I prayed
aright, He would hear me ; and I expressed my willing-
ness for them to omit interpreting; so our meeting
ended with a degree of Divine love. Before the people
went out, I observed Papunehang (the man who. had
been zealous in labouring for a reformation in that town,
being then very tender) speaking to one of the inter-
preters, and I was afterwards told that he said in
substance as follows : “I love to feel where words come
from.”

Nineteenth of sixth month and first of the week.—
This morning the Indian who came with the Moravian,
being also a member of that society, prayed in the
meeting, and then the Moravian spake a short time to

180 The Fournal of Fohn Woolman.

the people. In the afternoon, my heart being filled with
a heavenly care for their good, I spake to them awhile by
interpreters; but none of them being perfect in the
work, and I feeling the current of love run strong, told
the interpreters that I believed some of the people
would understand me, and so I proceeded without
them ; and I believe the Holy Ghost wrought on some
hearts to edification where all the words were not
understood. I looked upon it as a time of Divine
favour, and my heart was tendered and truly thankful
before the Lord. After I sat down, one of the inter-
preters seemed spirited to give the Indians the substance
of what I said.

Before our first meeting this morning, I was led to
meditate on the manifold difficulties of these Indians
who, by the permission of the Six Nations, dwell in
these parts. A near sympathy with them was raised in
me, and, my heart being enlarged in the love of Christ,
I thought that the affectionate care of a good man for
his only brother in affliction does not exceed what I
then felt for that people. I came to this place through
much trouble ; and though through the mercies of God
I believed that if I died in the journey it would be well
with me, yet the thoughts of falling into the hands of
Indian warriors were, in times of weakness, afflicting to
me; and being of a tender constitution of. body, the
thoughts of captivity among them were also grievous ;
supposing that as they were strong and hardy they might
demand service of me beyond what I could well bear.

But the Lord alone was my keeper, and I believed
that if I went into captivity it would be for some good

At Wehaloosing. : 181

end.. Thus, from time to time, my mind was centred
in resignation, in which I always found quietness. And
this day, though I. had the same dangerous wilderness
between me and home, I was inwardly. joyful that the
Lord had strengthened me to come on this visit, and
had manifested a fatherly care over me in my poor
lowly condition, when, in my own eyes, I appeared
inferior to many among the Indians.

When the last-mentioned meeting was ended, it being
night, Papunehang went to bed ; and hearing him speak
with an harmonious voice, I suppose for a minute or two,
I asked the interpreter, who told me that he was ex-
pressing his thankfulness to God for the favours he had
received that day, and prayed that He would continue
to favour him with the same, which he had experienced
in that meeting. Though Papunehang had before
agreed to receive the Moravian and join with them, he
still appeared kind and loving to us.

I was at two meetings on the 2oth, and silent in them.
The following morning, in meeting, my heart was
enlarged in pure love among them, and in short plain
sentences I expressed several things that rested upon
me, which one of the interpreters gave the people pretty
readily. The meeting ended in supplication, and I had
cause humbly to acknowledge the loving kindness of the
Lord towards us; and then I believed that a door re-
mained open for the faithful disciples of Jesus Christ to
labour among these people. And now, feeling my mind
at liberty to return, I took my leave of them in general
at the conclusion of what I said in meeting, and we then
prepared to go homeward. But some of their most

182 The Fournal of Fohn Woolman.

active men told us that when we were ready to move
the people would choose to come and shake hands with
us. Those who usually came to meeting did so ; and
from a secret draught in my mind I went among some
who did not usually go to meeting, and took my leave of
them also. The Moravian and his Indian interpreter
appeared respectful to us at parting. This town, Weha-
loosing, stands on the bank of the Susquehanna, and
consists, I believe, of about forty houses, mostly compact
together, some about thirty feet long and eighteen wide,
—some bigger, some less. They are built mostly of
split plank, one end being set in the ground, and the
other pinned to a plate on which rafters are laid, and
then covered with bark. I understand a great flood
last winter overflowed the greater part of the ground
where the town stands, and some were now about
moving their houses to higher ground.

We expected only two Indians to be of our company,
but when we were ready to go we found many of them
were going to Bethlehem with skins and furs, and chose
to go in company with us. So they loaded two canoes
in which they desired us to go, telling us that the waters
were so raised with the rains that the horses should be
taken by such as were better acquainted with the
fording-places. We, therefore, with several Indians,
went in the canoes, and others went on horses, there
being seven besides ours. We met with the | orsemen
once on the way by appointment, and at night we
lodged a little below a branch called Tankhannah, and
some of the young men, going out a little before dusk
with their guns, brought in a deer.

Returns Home from Wehaloosing. rg

Through diligence we reached Wyoming before night,
the 22nd, and understood that the Indians were mostly
gone from this place. We went up a small creek into
the woods with our canoes, and, pitching our tent,
carried out our baggage, and before dark our horses
came to us. Next morning, the horses being loaded
and our baggage prepared, we set forward, being in all
fourteen, and with diligent travelling were favoured to
get near half-way to Fort Allen. The land on this road
from Wyoming to our frontier being mostly poor, and
good grass being scarce, the Indians chose a piece of
low ground to lodge on, as the best for grazing. I had
sweat much in travelling, and, being weary, slept
soundly. In the night I perceived that I had taken
cold, of which I was favoured soon to get better.

Twenty-fourth of sixth month.—This day we passed
Fort Allen and lodged near it in the woods. We forded
the westerly branch of the Delaware three times, which
was a shorter way than going over the top, of the Blue
Mountains called the Second Ridge. In the second
time of fording where the river cuts through the moun-
tain, the waters being rapid and pretty deep, my com-
panion’s mare, being a tall, tractable animal, was sundry
times driven back through the river, being laden with
the burdens of some small horses which were thought
unable to come through with their loads. .The troubles
westward, and the difficulty for Indians to pass through
our frontier, was, I apprehend, one reason why so many
came, expecting that our being in company would
prevent the outside inhabitants being surprised. We
reached Bethlehem on the 25th, taking care to keep

184 The Fournal of Fohn Woolman.

foremost, and to acquaint people on and near the road
who these Indians were. This we found very needful,
for the frontier inhabitants were often alarmed at the
report of the English being killed by Indians westward.
.Among our company were some whom I did not
remember to have seen at meeting, and some of these
at first were very reserved; but we being several days
together, and behaving in a friendly manner towards
them, and making them suitable return for the services
they did us, they became more free and sociable.
Twenty-sixth of sixth month.—Having carefully en-
deavoured to settle all affairs with the Indians relative
to our journey, we took leave of them, and I thought
they generally parted from us affectionately. We went
forward to Richland and had a very comfortable meet-
ing among our friends, it being the first day of the week.
Here I parted with my kind friend and companion
Benjamin Parvin, and, accompanied by my friend
Samuel Foulk, we rode to John Cadwallader’s, from
whence I reached home the next day, and found my
family tolerably well. They and my friends appeared
glad to see me return from a journey which they appre-
hended would be dangerous ; but my mind, while I was
out, had been so employed in striving for perfect
resignation, and had so often been confirmed in a
belief, that, whatever the Lord might be pleased to allot
for me, it would work for good, that I was careful lest I
should admit any degree of selfishness in being glad
overmuch, and laboured to improve by those trials in
such a manner as my gracious Father and Protector
designed. Between the English settlements and Weha-

Patience and Thankfulness. 185

loosing we had only a narrow path, which in many
places is much grown up with bushes, and interrupted
by abundance of trees lying across it. These, together
with the mountain swamps and rough stones, make it a
difficult road to travel, and the more so because rattle-
snakes abound here, of which we killed four. People
who have never been in such places have but an imper-
fect idea of them ; and I was not only taught patience,
but also made thankful to God, who thus led about and
instructed me, that I might have a quick and lively
feeling of the afflictions of my fellow-creatures, whose
situation in life is difficult.

CHAPTER TX.
1763—1769.

Religious Conversation with a Company met to see the Tricks of a
Juggler—Account of John Smith’s Advice and of the Proceedings
of a Committee at the Yearly Meeting in 1764.—Contemplations on
the Nature of True Wisdom.—Visit to the Families of Friends at
Mount Holly, Mansfield, and Burlington, and to the Meetings on
the Sea Coast from Cape May towards Squan.—Some Account of
Joseph Nichols and his Followers.—On the different State of the
First Settlers in Pennsylvania who depended on their own Labour,
compared with those of the Southern Provinces who kept Negroes.
—Visit to the Northern Parts of New Jersey and the Western
Parts of Maryland and Pennsylvania ; also to the Families of
Friends at Mount Holly and several Parts of Maryland.—Further
Considerations on keeping Slaves, and his Concern for having
been a party to the Sale of One.—Thoughts on Friends exercising
Offices in Civil Government.

HE latter part of the summer, 1763, there came a
man to Mount Holly who had previously published

a printed advertisement that at a certain public-house
he would show many wonderful operations, which were
therein enumerated. At the appointed time he did, by
sleight of hand, perform sundry things which appeared
strange to the spectators. Understanding that the show
was to be repeated the next night, and that the people
were to meet about sunset, I felt an exercise on that
account. So I went to the public-house in the evening,

186

i

Testimony of Fohn Smith of Marlborough. 187

and told the man of the house that I had an inclination
to spend a part of the evening there ; with which he
signified that he was content. Then, sitting down by
the door, I spoke to the people in the fear of the Lord,
as they came together, concerning this show, and
laboured to convince them that their thus assembling

- to see these sleight-of-hand tricks, and bestowing their
money to support men who, in that capacity, were of no
use to the world, was contrary to the nature of the
Christian religion. One of the company endeavoured to
show by arguments the reasonableness of their pro-
ceedings herein ; but after considering some texts of
Scripture and calmly debating the matter he gave up the
point. After spending about an hour among them, and
feeling my mind easy, I departed.

3 Twenty-fifth of ninth month, 1764.—At our Yearly
Meeting at Phiiadelphia this day, John Smith of Marl-
borough, aged upwards of eighty years, a faithful
minister, though not eloquent, stood up in our meeting
of ministers and elders, and, appearing to be under a
great exercise of spirit, informed Friends in substance as
follows : “That he had been a member of our Society
upwards of sixty years, and he well remembered that,
in those early times, Friends were a plain, lowly-minded

people, and that there was much tenderness and contri- |
tion in their meetings. That, at twenty years from that ;

time, the Society increasing in wealth and in some
degree conforming to the fashions of the world, true
humility was less apparent, and their meeungs in general
were not so lively and edifying. That at the end of forty
years many of them were grown very rich, and many of

188 The Fournal of Fohn Woolman.

the Society made a specious appearance in the world ;
that wearing fine costly garments, and using silver and
other watches, became customary with them, their sons,
and their daughters.. These marks of outward wealth
and greatness appeared on some in our meetings of
ministers and elders; and,'as such things became more
prevalent, so the powerful overshadowings of the Holy
Ghost ‘were less manifest in the Society, That there
had been a continued increase of such ways of life, even
until the present time; and that the weakness which
hath now overspread the Society and the barrenness
manifest among us is matter of much sorrow.” He

then mentioned the uncertainty of his attending these
meetings in future, expecting his dissolution was near ;
and, having tenderly expressed his concern for us,
signified that he had seen in the true light that the
Lord would bring back his people from these things,
into which they were thus degenerated, but that his
faithful servants must go through great and heavy
exercises.

Twentieth of ninth month.—The committee appointed
by the Yearly Meeting to visit the Quarterly and Monthly
Meetings gave an account in writing of their proceed-
ings in that service. They signified that in the course
of the visit they had been apprehensive that some
persons holding offices in government inconsistent with
our principles, and others who kept slaves, remaining
active members in our meetings for discipline, had been
one means of weakness prevailing in some places. After
this report was read, an exercise revived in my mind
which had attended me for several years, and inward

On the Entertainment of Travelling Friends, 189

cries to the Lord were raised in me that the fear of man
might not prevent me from doing what He required of
me, and, standing up, I spoke in substance as follows :
“T have felt a tenderness in my mind towards persons in
two circumstances mentioned in that report; namely,
towards such active members as keep slaves and such as.
hold offices in civil government ; and I have desired
that Friends, in all their conduct, may be kindly
affectioned one towards another. Many Friends who keep
slaves are under some exercise on that account ; and at
times think about trying them with freedom, but find
many things in their way. The way of living and the
annual expenses of some of them are such that is seems.
impracticable for them to set their slaves free without
changing their own way of life. It has been my lot to
be often abroad ; and I have observed in some places, at
Quarterly and Yearly Meetings, and at some houses.
where travelling Friends and their horses are often
entertained, that the yearly expense of individuals there-
in is very considerable. And Friends in some places.
crowding much on persons in these circumstances for
entertainment hath rested as a burden on my mind for
some years past. I now express it in the fear of the
Lord, greatly desiring that Friends here present may
duly consider it.”

In the fall of this year, having hired a man to work,
I perceived in conversation with him that he had been
a soldier in the late war on this continent; and he
informed me in the evening, in a narrative of his
captivity among the Indians, that he saw two of his.
fellow-captives tortured to death in a very cruel mannet..

190 The Fournal of Fohn Woolman.

This relation affected me with sadness, under which I
went to bed; and the next morning, soon after I awoke,
afresh and living sense of Divine love overspread my
mind, in which I had a renewed prospect of the nature
of that wisdom from above which leads to a right use
of all gifts, both spiritual and temporal, and _ gives
content therein. Under a feeling thereof, I wrote as
follows :

‘Hath He who gave me a being attended with many
wants unknown to brute creatures given me a capacity
superior to theirs, and shown me that a moderate
application to business is suitable to my _ present
condition ; and that this, attended with his blessing, may
supply all my outward wants while they remain within
the bounds He hath fixed, and while no imaginary wants
proceeding from an evil spirit have any place in me?
Attend then, O my soul! to this pure wisdom as thy
sure conductor through the manifold dangers of this
world.

“Doth pride lead to vanity? Doth vanity form
imaginary wants? Do these wants prompt men to exert
their power in requiring more from others than they
would be willing to perform themselves, were the same
required of them? Do those proceedings beget hard
thoughts? Do hard thoughts, when ripe, become malice?
Does malice, when ripe, become revengeful, and in the
end inflict terrible pains on our fellow-creatures and
spread desolations in the world ?

“Do mankind, walking in uprightness, delight in each
other’s happiness? And do those who are capable of
this attainment, by giving way to an evil spirit, employ

The Nature of True Wisdom. IQI

their skill and strength to afflict and destroy one
another? Remember then, O my soul! the quietude of
those in whom Christ governs, and in all thy proceedings
feel after it.

“Doth He condescend to bless thee with his presence ?
To move and influence thee to action ? To dwell and to
walk in thee? Remember then thy station as a being
sacred to God. Accept of the strength freely offered
to thee, and take heed that no weakness in conforming to
unwise, expensive, and hard-hearted customs, gendering
to discord and strife, be given way to. Doth He claim
my body as his temple, and graciously require that I
may be sacred to Him? Oh that I may prize this favour,
and that my whole life may be conformable to this
character! Remember, O my soul! that the Prince of
Peace is thy Lord ; that He communicates his unmixed
wisdom to his family, that they, living in perfect
simplicity, may give no just cause of offence to any
creature, but that they may walk as He walked!”

Having felt an openness in my heart towards visiting
families in our own Meeting, and especially in the town
of Mount Holly, the place of my abode, I mentioned it
at our Monthly Meeting in the fore part of the winter
of 1764, which being agreed to, and several Friends of
our meeting being united in the exercise, we proceeded
therein ; and through Divine favour we were helped in
the work, so that it appeared to me as a fresh reviving
of godly care among Friends. The latter part of the
same winter I joined my friend William Jones in a visit
to Friends’ families in Mansfield, in which labour I had
cause to admire the goodness of the Lord toward us.

192 _ The Fournal of Fohn Woolman.

My mind being drawn towards Friends along the sea-
coast from Cape May to near Squan, and also to visit
some people in those parts, among whom there is no
settled worship, I joined with my beloved friend
Benjamin Jones in a visit to them, having Friends’ unity
therein. We set off the 24th of tenth month, 1765,
and had a prosperous and very satisfactory journey,
feeling at times, through the goodness of the Heavenly
Shepherd, the gospel to flow freely towards a poor
people scattered in these places. Soon ‘after our
return I joined my friends John Sleeper and Elizabeth
Smith in a visit to Friends’ families at Burlington, there
being at this time about fifty families of our Society in
that city; and we had cause humbly to adore our
Heavenly Father, who baptized us into a feeling of the
state of the people, and strengthened us to labour in
true gospel love among them.

Having had a concern at times for several years to
pay a réligious visit to Friends on the Eastern Shore of
Maryland, and to travel on foot among them, that by so
travelling I might have a more lively feeling of the con-
dition of the oppressed slaves, set an example of
_lowliness before the eyes of their masters, and be more

“out ‘of the way of temptation to unprofitable converse ;
and the time drawing near in which I believed it my
duty to lay my concern before our Monthly Meeting, I
perceived, in conversation with my beloved friend John
Sleeper, that he also was under a similar concern to
travel on foot in the form of a servant among them, as
he expressed it. This he told me before he knew aught
of my exercise. Being thus drawn the same way, we -

Foseph Nichols and his Followers. 193

laid our exercise and the nature of it before Friends ;
and, obtaining certificates, we set off the 6th of fifth
month, 1766, and were at meetings with Friends at
Wilmington, Duck Creek, Little Creek, and Motherkill.
My heart was often tendered under the Divine influence,
and enlarged in love towards the people among whom
we travelled.

From Motherkill we crossed the country about thirty-
five miles to Tuckahoe, in Maryland, and had a meeting
there, and also at Marshy Creek. At the last three meet-
ings there were a considerable number of the followers
of one Joseph Nichols, a preacher, who, I understand, is
not in outward fellowship with any religious society,
but professeth nearly the same principles as those of
our Society, and often travels up and down, appointing
meetings which many people attend. [ heard of some
who had been irreligious people that were now his
followers, and were become sober, well-behaved men
and women. Some irregularities, I hear, have been
among the people at several of his meetings; but from
what I have perceived I believe the man and some of
his followers are honestly disposed, but that skilful
fathers are wanting among them.

We then went to Choptank and Third Haven, and
thence to Queen Anne’s. The weather for some days
past having been hot and dry, and we having travelled
pretty steadily and having had hard labour in meetings,
I grew weakly, at which I was for a time discouraged ;
but looking over our journey and considering how the
Lord had supported our minds and bodies, so that we
had gone forward much faster than I expected before we

194 The Fournal of Fohu Woolman.

came out, I saw that I had been in danger of too strongly
desiring to get quickly through the journey, and that the
bodily weakness now attending me was a kindness ; and
then, in contrition of spirit, I became very thankful to
my gracious Father for this manifestation of his love,
and in humble submission to his will my trust in Him
was renewed.

In this part of our journey I had many thoughts on the
different circumstances of Friends who inhabit Penn-
sylvania and Jersey from those who dwell in Maryland,
Virginia, and Carolina. Pennsylvania and New Jersey
were settled by Friends who were convinced of our
principles in England in times of suffering; these,
coming over, bought lands of the natives, and applied to
husbandry ina peaceable way, and many of their children
were taught to labour for their living. Few of these, I
believe, settled in any of the southern provinces ; but by
the faithful labours of travelling Friends in early times
there was considerable convincement among the inhabi-
tants of these parts. I also remembered having read of |
the warlike disposition of many of the first settlers in
those provinces, and of their numerous engagements
with the natives in which much blood was shed even in
the infancy of the colonies. Some of the people in-
habiting those places, being grounded in customs con-
trary to the pure truth, were affected with the powerful
preaching of the Word of Life and joined in fellowship
with our Society, and in so doing they had a great work
to go through. In the history of the reformation from
Popery it is observable that the progress was gradual
from age to age. The uprightness of the first reformers

The Work of Reformers. 195

in attending to the light and understanding given to
them opened the way for sincere-hearted people to
proceed further afterwards ; and thus each one truly
fearing God and labouring in the works of righteousness
appointed for him in his day findeth acceptance with
Him. ,Through the darkness of the times and the
corruption of manners and customs, some upright men
may have had little more for their day’s work than to
attend to the righteous principle in their minds as it
related to their own conduct in life without pointing out
to others the whole extent of that into which the same
principle would lead succeeding ages. Thus, for
instance, among an impérious, warlike people, supported
by oppressed slaves, some of these masters, I suppose,
are awakened to feel and to see their error, and through
sincere repentance cease from oppression and become
like fathers to their servants, showing by their example
a pattern of humility in living, and moderation in govern-
ing, for the instruction and admonition of their oppress-
ing neighbours ; these, without carrying the reformation
further, have, I believe, found acceptance with the Lord.
Such was the beginning; and those who succeeded
them, and who faithfully attended to the nature and spirit
of the reformation, have seen the necessity of proceeding
forward, and have not only to instruct others by their
own example in governing well, but have also to use
means to prevent their successors from having so much
power to oppress others.

Here I was renewedly confirmed in my mind that the
Lord (whose tender mercies are over all his works, and
whose ear is open to the cries and groans of the

196 The Fournal of Fohn Woolman.

oppressed) is graciously moving in the hearts of people
to draw them off from the desire of wealth and to bring
them into such an humble, lowly way of living that they
may see their way clearly to repair to the standard of
true righteousness, and may not only break the yoke of
oppression, but may know Him to be their strength and
support in times of outward affliction.

We crossed Chester River, had a meeting there, and
also at Cecil and Sassafras. My bodily weakness, |
joined with a heavy exercise of mind, was to me an
humbling dispensation, and I hada very lively feeling
of the state of the oppressed; yet I often thought that
what I suffered was little compared with the sufferings
of the blessed Jesus and many of his faithful followers ;
and I may say with thankfulness that I was made
content. From Sassafras we went pretty directly home,
where we found our families well. For several weeks
after our return I had often to look over our journey ;
and though to me it appeared as a small service, and
that some faithful messengers will yet have more bitter
cups to drink in those southern provinces for Christ’s
sake than we have had, yet I found peace in that I had
been helped to walk in sincerity according to the under-
standing and strength given to me.

Thirteenth of eleventh month.—With the unity of
Friends at our Monthly Meeting, and in company with
my beloved friend Benjamin Jones, I set out on a visit
to Friends in the upper part of this province, having
had drawings of love in my heart that way for a con-
siderable time. We travelled as far as Hardwick, and
I had inward peace in my labours of love among

Religious Visit to Maryland. 197

them. Through the humbling dispensations of Divine
Providence my mind hath been further brought into a
feeling of the difficulties of Friends and their servants
southwestward ; and being often engaged in spirit on
their account I believed it my duty to walk into some
parts of the western shore of Maryland on a religious
visit. Having obtained a certificate from Friends of
our Monthly Meeting, I took leave of my family under
the heart-tendering operation of truth, and on the 2oth
of fourth month, 1767, rode to the ferry opposite to
Philadelphia, and thence walked to William Horne’s, at
Derby, the same evening. Next day I pursued my
journey alone and reached Concord Week-Day Meeting.

Discouragements and a weight of distress had at
times attended me in this lonesome walk, but through
these afflictions I was mercifully preserved. Sitting
down with Friends, my mind was turned towards the
Lord to wait for his holy leadings ; and in infinite love
He was pleased to soften my heart into humble con-
trition, and renewedly to strengthen me to go forward,
so that to me it was a time of heavenly refreshment in a
silent meeting. The next day I came to New Garden
Week-Day Meeting, in which I sat in bowedness of
spirit, and being baptized into a feeling of the state of
some present, the Lord gave us an_heart-tendering
season ; to his name be the praise. Passing on, I was
at Nottingham Monthly Meeting, and at a meeting at
Little Britain on first-day; in the afternoon several
Friends came to the house where I lodged and we had
a little afternoon meeting, and through the humbling
power of truth I had to admire the loving-kindness of
the Lord manifested to us.

198 The Fournal of Fohn Woolman.

Twenty-sixth of fourth month.—I crossed the Sus-
quehanna, and coming among people in outward ease
and greatness, supported chiefly on the labour of slaves,
my heart was much affected, and in awful retiredness
my mind was gathered inward to the Lord, humbly
desiring that in true resignation I might receive
instruction from Him respecting my duty among this
people. Though travelling on foot was wearisome to
my body, yet it was agreeable to the state of my mind.
Being weakly, I was covered with sorrow and heaviness
on account of the prevailing spirit of this world by
which customs grievous and oppressive are introduced
on the one hand, and pride and wantonness on the other.

In this lonely walk and state of abasement and
humiliation, the condition of the church in these parts
was opened before me, and I may truly say with the
Prophet, “1 was bowed down at the hearing of it; I
was dismayed at the seeing of it.” Under this exercise
I attended the Quarterly Meeting at Gunpowder, and in
bowedness of spirit I had to express with much
plainness my feelings respecting Friends living in
fulness on the labours of the poor oppressed negroes ;
and that promise of the Most High was now revived,
“T will gather all nations and tongues, and they shall

| come and see my glory.”’ Here the sufferings of Christ

and his tasting death for every man, and the travels,
sufferings, and martyrdom of the Apostles and primitive
Christians in labouring for the conversion of the
Gentiles, were livingly revived in me, and according to
the measure of strength afforded I laboured in some
tenderness of spirit, being deeply affected among them.

At Western Quarterly Meeting, Pennsylvania. 199

The difference between the present treatment which
these gentiles, the negroes, receive at our hands, and the
labours of the primitive Christians for the conversion of
the Gentiles, were pressed home, and the power of
truth came over us, under a feeling of which my mind
was united to a tender-hearted people in these parts.
The meeting concluded in a sense of God’s goodness
towards his humble, dependent children.

The next day was a general meeting for ‘worship,
much crowded, in which I was deeply engaged in
inward cries to the Lord for help, that I might stand
wholly resigned,-and move only as He might be pleased
to lead me. I was mercifully helped to labour honestly
and fervently among them, in which I found inward
peace, and the sincere were comforted. From this
place I turned towards Pipe Creek and the Red Lands,
and had several meetings among Friends in those parts.
My heart was often tenderly affected under a sense of
the Lord’s goodness in sanctifying my troubles and
exercises, turning them to my comfort, and I believe to
the benefit of many others, for I may say with thankful-
ness that in this visit it appeared like a tendering
visitation in most places.

I passed on to the Western Quarterly Meeting in
Pennsylvania. During the several days of this meeting
I was mercifully preserved in an inward feeling after
the mind of truth, and my public labours tended to my
humiliation, with which I was content. After the
Quarterly Meeting for worship ended, I felt drawings to
go to the women’s meeting for business, which was very
full; here the humility of Jesus Christ asa pattern for

al

200 The Fournal of Fohn Woolman.

us to walk by was livingly opened before me, and in
treating on it my heart was enlarged, and it was a
baptizing time. I was afterwards at meetings at Concord,
Middletown, Providence, and Haddonfield, whence I
returned home and found my family well. A sense of
the Lord’s merciful preservation in this my journey
excites reverent thankfulness to Him.

Second of ninth month, 1767.—With the unity of
Friends, I set off on a visit to Friends in the upper part
of Berks and Philadelphia counties; was at eleven
meetings in about two weeks, and have renewed cause
to bow in reverence before the Lord, who, by the
powerful extendings of his humbling goodness, opened
my way among Friends, and I trust made the meetings
profitable to us. The following winter I joined some
Friends in a family visit to some part of our meeting, in
which exercise the pure influence of Divine love made
our visits reviving.

Fifth of fifth month, 1768.—I left home under the
humbling hand of the Lord, with a certificate to visit
some meetings in Maryland, and to proceed without a
horse seemed clearest to me. I was at the Quarterly
Meetings at Philadelphia and Concord, whence I pro-
ceeded to Chester River, and, crossing the bay, was at
the Yearly Meeting at West River; I then returned to
Chester River; and, taking a few meetings in my way,
proceeded home. It was a journey of much inward
waiting, and as my eye was to the Lord, way was several
times opened to my humbling admiration when things
appeared very difficult. On my return I felt a very
comfortable relief of mind, having through Divine help

The Exercise of Pure Righteousness. 201

laboured in much plainness, both with Friends selected
and in the more public meetings, so that I trust the pure
witness in many minds was reached.

Eleventh of sixth month, 1769.—There have been
sundry cases of late years within the limits of our
Monthly Meeting, respecting the exercising of pure
righteousness towards the negroes, in which I have lived
under a labour of heart that equity might be steadily
preserved. On this account I have had some close
exercises among Friends, in which, I may thankfully
say, I find peace. And as my meditations have been on
universal love, my own conduct in time past became of
late very grievous to me. As persons setting negroes
free in our province are bound by law to maintain them
in case they have need of relief, some in the time of my
youth who scrupled to keep slaves for term of life were
wont to detain their young negroes in their service without
wages till they were thirty years ofage. With this custom
I so far agreed that being joined with another Friend in
executing the will of a deceased Friend, I once sold a
negro lad till he might attain the age of thirty years, and
applied the money to the use of the estate.

With abasement of heart I may now say that some-
times as I have sat ina meeting with my heart exercised
towards that awful Being who respecteth not persons
nor colours, and have thought upon this lad, I have felt
that all was not clear in my mind respecting him: and
as I have attended to this exercise and fervently sought
the Lord, it hath appeared to me that I should make
some restitution ; but in what way I saw not till lately,
when “being under some concern that I might be re-
signed to go on a visit to some part of the West Indies,

202 The Fournal of Fohn Woolman.

and under close engagement of spirit seeking to the
Lord for counsel herein, the aforesaid transaction came
heavily upon me, and my mind for a time was covered
with darkness and sorrow. Under this sore affliction
my heart was softened to receive instruction, and I now
first perceived that as I had been one of the two exe-
cutors who had sold this lad for nine years longer than
is common for our own children to serve, so I should
now offer part of my substance to redeem the last half
of the nine years; but as the time was not yet come, I
executed a bond, binding myself and my executors to
pay to the man to whom he was sold what to candid men
might appear equitable for the last four and a half years
of his time, in case the said youth should be living, and
in a condition likely to provide comfortably for himself.

Ninth of tenth month. — My heart hath often been —
deeply afflicted under a feeling that the standard of pure
righteousness is not lifted up to the people by us, as a
society, in that clearness which it might have been, had
we been as faithful as we ought to be to the teachings of
Christ. And as my mind hath been inward to the Lord,
the purity of Christ’s government hath been made clear
to my understanding, and I have believed, in the open-
ing of universal love, that where a people who are con-
vinced of the truth of the inward teachings of Christ are
active in putting laws in execution which are not con-
sistent with pure wisdom, it hath a necessary tendency
to bring dimness over their minds. My heart having
been thus exercised for several years with a tender
sympathy towards my fellow-members, I have within a
few months past expressed my concern on this subject
in several meetings for discipline.

CHAPTER. X

1769, 1770.
Bodily Indisposition.—Exercise of his Mind for the Good of the

People in the West Indies—Communicates to Friends his Con-
cern to visit some of those Islands.—Preparations to embark.—
Considerations on the Trade to the West Indies.—Release from
his Concern and return Home.—Religious Engagements.—Sick-
ness and Exercise of his Mind therein.
WELFTH of third month, 1769.—Having for some
years past dieted myself on account of illness and
weakness of body, and not having ability to travel by
land as heretofore, I was at times favoured to look with
awfulness towards the Lord, before whom are all my
ways, who alone hath the power of life and death, and
to feel thankfulness raised in me for this his Fatherly
chastisement, believing that if I was truly humbled
under it, all would work for good. While under this
bodily weakness, my mind was at times exercised for
my fellow-creatures in the West Indies, and I grew
jealous over myself lest the disagreeableness ot the
prospect should hinder me from obediently attending
thereto ; for, though I knew not that the Lord required
me to go there, yet I believed that resignation was now
called for in that respect. Feeling a danger of not being
wholly devoted to Him, I was frequently engaged to
watch unto prayer that I might be preserved; and

203

204 The Fournal of Fohn Woolman.

upwards of a year having passed, as I one day walked
in a solitary wood, my mind being covered with awful-
ness, cries were raised in me to my merciful Father,
that He would graciously keep me in faithfulness ; and
it then settled on my mind, as a duty, to open my con-
dition to Friends at our Monthly Meeting, which I did
soon after, as follows :—

‘An exercise hath attended me for some time past,
and of late hath been more weighty upon me, which is,
that I believe it is required of me to be resigned to go
on a visit to some parts of the West Indies.” In the
Quarterly and General Spring Meetings I found no
clearness to express anything further than that I be-
lieved resignation herein was required of me. Having
obtained certificates from all the said meetings, I felt
like a sojourner at my outward habitation, and kept free
from worldly encumbrances, and I was often bowed in
spirit before the Lord, with inward breathings to Him
that I might be rightly directed. I may here note that
the circumstance before related of my having, when
young, joined with another executor in selling a negro
lad till he might attain the age of thirty years, was now
the cause of much sorrow to me; and, after having
settled matters relating to this youth, I provided a sea-
store and bed, and things for the voyage. Hearing of a
vessel likely to sail from Philadelphia for Barbadoes, I
spake with one of the owners at Burlington, and soon
after went to Philadelphia on purpose to speak to him
again. He told me there was a Friend in town who
was part owner of the said vessel. I felt no inclination
to speak with the latter, but returned home. Awhile

Concern for People in the West Indies. 205

after I took leave of my family, and, going to Phila-
delphia, had some weighty conversation with the first-
mentioned owner, and showed him a writing, as
follows :—

“On the 25th of eleventh month, 1769, as an exercise
with respect to a visit to Barbadoes hath been weighty
on my mind, I may express some of the trials which
have attended me, under which I have at times rejoiced
that I have felt my own self-will subjected.

“Some years ago I retailed rum, sugar, and molasses,
the fruits of the labour of slaves, but had not then much
concern about them save only that the rum might be
used in moderation ; nor was this concern so weightily
attended to as I now believe it ought to have been.

Having of late years been further informed respecting

the oppressions too generally exercised in these islands,
and thinking often on the dangers there are in connec-
tions of interest and fellowship with the works of dark-

ness (Eph. 5 v. 11), I have felt an increasing concern to be

wholly ¢ given up to the leadings of the Holy Spirit, and
it hath seemed right that my small gain from this branch

of trade should be applied in promoting righteousness.

on the earth. This was the first motion towards a visit
to Barbadoes. I believed also that part of my outward.
substance should be applied in paying my passage, if I
went, and providing things in a lowly way for my sub-
sistence ; but when the time drew near in which I
believed it required of me to be in readiness, a difficulty

arose which hath been a continual trial for some months.

past, under which I have, with abasement of mind from
day to day, sought the Lord for instruction, having often

Ag

ra

206 The Fournal of Fohn Woolman.,

had a feeling of the condition of one formerly, who
bewailed himself because the Lord hid his face from
him. During these exercises my heart hath often been
contrite, and I have had a tender feeling of the tempta-
tions of my fellow-creatures, labouring under expensive
customs not agreeable to the simplicity that ‘there is in
Christ’ (2 Cor. ii. 3), and sometimes in the renewings of
Gospel love I have been helped to minister to others.

“That which hath so closely engaged my mind, in
seeking to the Lord for instruction, is, whether, after
the full information I have had of the oppression which
the slaves lie under who raise the West India produce,
which I have gained by reading a caution and warning
to Great Britain and her colonies, written by Anthony
Benezet, it is right for me to take passage in a vessel
employed in the West India trade.

“To trade freely with oppressors without labouring
to dissuade them from such unkind treatment, and to
seek for gain by such traffic, tends, I believe, to make
them more easy respecting their conduct than they
would be if the cause of universal righteousness was
humbly and firmly attended to by those in general with
whom they have commerce ; and that complaint of the

‘Lord by his prophet, ‘They have strengthened the

|

hands of the wicked,’ hath very often revived in my

mind. I may here add some circumstances which

occurred to me before I had any prospect of a visit
there. David longed for some water in a well beyond

an army of Philistines who were at war with Israel, and

/ some of his men, to please him, ventured their lives in
| passing through this army, and brought that water.

Concern for People in the West Indies. 207

“Tt doth not appear that the Israelites were then
scarce of water, but rather that David gave way to
delicacy of taste ; and having reflected on the danger
to which these men had been exposed, he considered
this water as their blood, and his heart smote him that
he could not drink it, but he poured it out to the Lord.
The oppression of the slaves which I have seen in
several journeys southward on this continent, and the
report of their treatment in the West Indies, have
deeply affected me, and a care to live in the spirit of
peace and minister no just cause of offence to my
fellow-creatures having from time to time livingly
revived in my mind, I have for some years past declined
to gratify my palate with those sugars.

“T do not censure my brethren in these things, but I
believe the Father of Mercies, to whom all mankind by
creation are equally related, hath heard the groans of
this oppressed people, and that He is preparing some to
have a tender feeling of their condition. Trading in or
the frequent use of any produce known to be raised by
the labour of those who are under such lamentable
oppression hath appeared to be a subject which may
hereafter require the more serious consideration of the
humble followers of Christ, the Prince of Peace.

“After long and mournful exercise I am now free to
mention how things have opened in my mind, with
desires that if it may please the Lord further to open
his will to any of his children in this matter they may
faithfully follow Him in such further manifestation.

“The number of those who decline the use of West
India produce, on account: of the hard usage of the

208 The Fournal of Fohn Woolman.

slaves who raise it, appears small, even among people
truly pious ; and the labours in Christian love on that
subject of those who do, are not very extensive. Were
the trade from this continent to the West Indies to be
stopped at once, I believe many there would suffer for
want of bread. Did we on this continent and the in-
habitants of the West Indies generally dwell in pure
righteousness, I believe a small trade between us might
be right. Under these considerations, when the thoughts
of wholly declining the use of trading-vessels and of
trying to hire a vessel to go under ballast have arisen in
my mind, I have believed that the labours in Gospel love
hitherto bestowed in the cause of universal righteous-
ness have not reached that height. If the trade to the
West Indies were no more than was consistent with
pure wisdom, I believe the passage-money would for
good reasons be higher than it is now; and therefore, —
under deep exercise of mind, I have believed that I
should not take advantage of this great trade and small
passage-money, but, as a testimony in favour of less
trading, should pay more than is common for others to
pay if I go at this time.”

The first mentioned owner, having read the paper,
went with me to the other owner, who also read over the
paper, and we had some solid conversation, under which
I felt myself bowed in reverence before the Most High.
At length one of them asked me if I would go and see
the vessel. But not having clearness in my mind to go,
I went to my lodging and retired in private under great
exercise of mind ; and my tears were poured out before
the Lord with inward cries that He would graciously

Tossed as in a Tempest. 209

help me under these trials. I believe my mind was
resigned, but I did not feel clearness to proceed ; and
my own weakness and the necessity of Divine instruction
were impressed upon me.

I was for a time as one who knew not what to do, and
was tossed as ina tempest; under which affliction the
doctrine of Christ, “Take no thought for the morrow,”
arose livingly before me, and I was favoured to get into
a good degree of stillness. Having been near two days
in town, I believed my obedience to my Heavenly
Father consisted in returning homeward ; I therefore
went over among Friends on the Jersey shore and
tatried till the morning on which the vessel was appoint-
ed to sail. As I laid in bed the latter part of that night
my mind was comforted, and I felt what I esteemed a
fresh confirmation that it was the Lord’s will that I
should pass through some further exercises near home ;
so I went thither, and still felt like a sojourner with my
family. In the fresh spring of pure love I had some
labours in a private way among Friends on a subject
relating to truth’s testimony, under which I had fre-
quently been exercised in heart for some years. I
remember, as I walked on the road under this exercise,
that passage in Ezekiel came fresh upon me, ‘ Whither-
soever their faces were turned thither they went.” And
I was graciously helped to discharge my duty in the
fear and dread of the Almighty.

In the course of a few weeks it pleased the Lord to
visit me with a pleurisy ; and after I had lain a few days
and felt the disorder very grievous, I was thoughtful
how it might end. I had of late, through various

15

i

ae

210 The Fournal of Fohn Woolman.

exercises, been much weaned from the pleasant things
of this life; and I now thought if it were the Lord’s
will to put an end to my labours and graciously to
receive me into the arms of his mercy, death would be
acceptable to me; but if it were his will further to
refine me under affliction, and to make me in any degree
useful in his church, I desired not to die. I may with
thankfulness say that in this case I felt resignedness
wrought in me and had no inclination to send for a
doctor, believing, if it were the Lord’s will through out-
ward means to raise me up, some sympathizing Friends
would be sent to minister to me; which accordingly
was the case. But though I was carefully attended, yet
the disorder was at times so heavy that I had no expec-
tation of recovery. One night in particular my bodily
distress was great; my feet grew cold, and the cold
increased up my legs towards my body ; at that time I
had no inclination to ask my nurse to apply anything
warm to my feet, expecting my end was near. After I
had lain near ten hours in this condition, I closed my
eyes, thinking whether I might now be delivered out of
the body ; but in these awful moments my mind was
livingly opened to behold the church ; and strong
engagements were begotten in me for the everlasting
well-being of my fellow-creatures. I felt in the spring
of pure love that I might remain some time longer in
| the body, to fill up according to my measure that which
| remains of the afflictions of Christ, and to labour for the
good of the church ; after which I requested my nurse
to apply warmth to my feet, and I revived. The next
night, feeling a weighty exercise of spirit and having a

A Weighty Exercise of Spirit. 211

solid friend sitting up with me, I requested him to write
what I said, which he did as follows :—

‘Fourth day of the first month, 1770, about five in the
morning. —I have seen in the Light of the Lord that
the day is approaching when the man that is most wise
in human policy shall be the greatest fool; and the arm “2
that is mighty to support injustice shall be broken to
pieces ; the enemies of righteousness shall make a
terrible rattle, and shall mightily torment one another ;
for He that is omnipotent is rising up to judgment, and
will plead the cause of the oppressed; and He com-
manded me to open the vision.”’*

“/ Near a week after this, feeling my mind livingly
opened, I sent for a neighbour, who, at my request,
wrote as follows : —

“The place of prayer is a precious habitation ; for I
now saw that the prayers of the saints were precious
incense ; and a trumpet was given to me that I might
sound forth this language ; that the children might
hear it and be invited together to this precious habi-
tation, where the prayers of the saints, as sweet incense,
arise before the throne of God and the Lamb. I saw
this habitation to be safe,—to be inwardly quiet when
there were great stirrings and commotions in the world.

‘“Prayer, at this day, in pure resignation, is a precious
place : the trumpet is sounded ; the call goes forth to
the church that she gather to the place of pure inward
prayer ; and her habitation is safe.”

% wy:

f

* The reader, who may be disposed to regard this as the language of dis-
tempered imagination, may perhaps find a truer explanation of it in the late civil
conflict by which “the arm mighty to support injustice’ has been “broken in
pieces,” and in which it may be said the Lord did “rise up to judgment and plead
the cause of the oppressed.” -

CHAPTER XI.
772. =i

Embarks at Chester, with Samuel Emlen, in a Ship bound for
London.-— Exercise of Mind respecting the Hardships of the
Sailors.—Considerations on the Dangers of training Youth to a
Seafaring Life-——Thoughts during a Storm at Sea.—Arrival in
London.

AVING been some time under a religious concern
to prepare for crossing the seas, in order to
visit Friends in the northern parts of England, and
more particularly in Yorkshire, after consideration I
thought it expedient to inform Friends of it at our
Monthly Meeting at Burlington, who, having unity with
me therein gave mea certificate. I afterwards commu-
nicated the same to our Quarterly Meeting, and they
likewise certified their concurrence. Some time after,
at the General Spring Meeting of ministers and elders,
I thought it my duty to acquaint them with the religious
exercise which attended my mind ; and they likewise
signified their unity therewith by a certificate, dated the
24th of third month, 1772, directed to Friends in Great
Britain. |
In the fourth month following I thought the time was
come for me to make some inquiry for a suitable con-
veyance ; and as my concern was principally towards

212

Prepares for Visit to England. 213

the northern parts of England, it seemed most proper
to go in a vessel bound to Liverpool or Whitehaven.
While I was at Philadelphia deliberating on this subject
I was informed that my beloved friend Samuel Emlen,
junior, intended to go to London, and had taken a
passage for himself in the cabin of a ship called the
“Mary and Elizabeth,” of which James Sparks was
master, and John Head, of the city of Philadelphia, one
of the owners ; and feeling a draught in my mind to-
wards the steerage of the same ship, I went first and
opened to Samuel the feeling I had concerning it.

My beloved friend wept when I spake to him, and
appeared glad that I had thoughts of going in the vessel
with him, though my prospect was toward the steerage ;
and he offering to go with me, we went on board, first into
the cabin——a commodious room,—and then into the
steerage, where we sat down ona chest, the sailors being
busy about us. The owner of the ship also came and
sat down with us. My mind was turned towards Christ,
the Heavenly Counsellor, and feeling at this time my
own will subjected, my heart was contrite before Him.
A motion was made by the owner to go and sit in the
cabin, as a place more retired ; but I felt easy to leave
the ship, and, making no agreement as to a passage in
her, told the owner if I took a passage in the ship I
believed it would be in the steerage ; but did not say
much as to my exercise in that case.

After I went to my lodgings, and the case was a little
known in town, a Friend laid before me the great in-
convenience attending a passage in the steerage, which
for a time appeared very discouraging to me.

214 The Fournal of Fohn Woolman.

I soon after went to bed, and my mind was under a
deep exercise before the Lord, whose helping hand was
manifested to me as I slept that night, and his love -
strengthened my heart. In the morning I went with
two Friends on board the vessel again, and after a short
time spent therein, I went with Samuel Emlen to the
house of the owner, to whom, in the hearing of Samuel
only, I opened my exercise in relation to a scruple I felt
with regard to a passage in the cabin, in substance as
follows :—

“That on the outside of that part of the ship where
the cabin was I observed sundry sorts of carved work
and imagery ; that in the cabin I observed some super-
fluity of workmanship of several sorts ; and that accord-
ing to the ways of men’s reckoning, the sum of money
to be paid for a passage in that apartment has some
relation to the expense of furnishing it to please the
minds of such as give way to a conformity to this world ;
and that in this, as in other cases, the moneys received
from the passengers are calculated to defray the cost of
these superfluities, as well as the other expenses of their
passage. I therefore felt ascruple with regard to paying
my money to be applied to such purposes.”

Asmy mind was now opened, I told the owner that I
had, at several times, in my travels, seen great oppres-
sions on this continent, at which my heart had been
much affected and brought into a state of feeling of the
state of the sufferers; and having many times been
engaged in the fear and love of God to labour with those
under whom the oppressed have been borne down and
afflicted, I have often perceived that with a view io get

Decides to take Passage in the Steerage. 215

riches and to provide estates for children, that they may
live conformably to the customs and honours of this
world, many are entangled in the spirit of oppression,
and the exercise of my soul had been such that I could
not find peace in joining in anything which I saw was
against that wisdom which is pure.

After this I agreed for a passage in the steerage ; and
hearing that Joseph White had desired to see me, I went
to his house, and next day home, where I tarried two
nights. Early the next morning I parted with my
family under a sense of the humbling hand of God upon
me, and, going to Philadelphia, had an opportunity with
several of my beloved friends, who appeared to be con-
cerned for me on account of the unpleasant situation of
that part of the vessel in which I was likely to lodge.
In these opportunities my mind, through the mercies of
the Lord, was kept low in an inward waiting for his
help ; and Friends having expressed their desire that I
might have a more convenient place than the steerage,
did not urge it, but appeared disposed to leave me to
the Lord.

Having stayed two nights at Philadelphia, I went
the next day to Derby Monthly Meeting, where
through the strength of Divine love my heart was
enlarged towards the youth there present, under
which I was helped to labour in some tenderness
of spirit. I lodged at William MHorn’s and _after-
wards went to Chester, where I met with Samuel
Emlen, and we went on board ist of fifth month,
_ 1772.. As I sat alone on the deck I felt a satisfac-
tory evidence that my proceedings were not in my
own will, but under the power of the cross of Christ.

216 The Fournal of Fohn Woolman.

Seventh of fifth month.—We have had rough weather
mostly since I came on board, and the passengers,
James Reynolds, John Till Adams, Sarah Logan and
her hired maid, and John Bispham, all sea-sick at times;
from which sickness, through the tender.mercies of my
Heavenly Father, I have been preserved, my afflictions
now being of another kind. There appeared an open-
ness in the minds of the master of the ship and in the
cabin passengers towards me. We are often together
on the deck, and sometimes in the cabin. My mind,
through the merciful help of the Lord, hath been pre-
served in a good degree watchful and quiet, for which I
have great cause to be thankful.

As my lodging in the steerage, now near a week, hath
afforded me sundry opportunities of seeing, hearing,
and feeling with respect to the life and spirit of many
poor sailors, an exercise of soul hath attended me in
regard to placing out children and youth where they
may be likely to be exampled and instructed in the pure
fear of the Lord.

Being much among the seamen I have, from a motion
of love, taken sundry opportunities with one of them at
a time, and have in free conversation laboured to turn
their minds towards the fear of the Lord. This day we
had a meeting in the cabin, where my heart was contrite
under a feeling of Divine love.

I believe a communi¢ation with different parts of the
world by sea is at times consistent with the will of our
Heavenly Father, and to educate some youth in the
practice of sailing, I believe may be right; but how |
lamentable is the present corruption of the world!

The Hardships of Sailors. 217

How impure are the channels through which trade is
conducted! How great is the danger to which poor
lads are exposed when placed on shipboard to learn the
art of sailing! Five lads training up for the seas were
on board this ship. Two of them were brought up in
our Society, and the other, by name James Naylor, is a
member, to whose father James Naylor, mentioned in
Sewel’s history, appears to have been uncle. I often
feel a tenderness of heart towards these poor lads, and
at times look at them as though they were my children
according to the flesh.

Oh that all may take heed and beware of covetous-
ness! Oh that all may learn of Christ, who was meek
and lowly of heart. Then in faithfully following Him
He will teach us to be content with food and raiment
without respect to the customs or honours of this world.
Men thus redeemed will feel a tender concern for their
fellow-creatures, and a desire that those in the lowest
stations may be assisted and encouraged, and where
owners of ships attain to the perfect law of liberty and
are doers of the Word, these will be blessed in their
deeds.

A ship at sea commonly sails all night, and the seamen
take their watches four hours at a time. Rising to work
in the night, it is not commonly pleasant in any case, but
in dark rainy nights it is very disagreeable, even though
each man were furnished with all conveniences. If, after
having been on deck several hours in the night, they
come down into the steerage soaking wet, and are so
closely stowed that proper convenience for change of
garments is not easily come at, but for want of proper

218 The Fournal of Fohn Woolman.

room their wet garments are thrown in heaps, and
sometimes, through much crowding, are trodden under
foot in going to their lodgings and getting out of them,
and it is difficult at times for each to find his own.
Here are trials for the poor sailors.

Now, as I have been with them in my lodge, my heart
hath often yearned for them, and tender desires have
been raised in me that all owners and masters of vessels
may dwell in the love of God and therein act uprightly,
and by seeking less for gain and looking carefully to
their ways they may earnestly labour to. remove all
cause of provocation from the poor seamen, so that
they may neither fret nor use excess of strong drink ;
for, indeed, the poor creatures, in the wet and cold,
seem to apply at times to strong drink to supply the
want of other convenience. Great reformation is want-
ing in the world, and the necessity of it among those
who do business on great waters hath at this time been
abundantly opened before me. »-

Eighth of fifth month.—-This morning the clouds
gathered, the wind blew strong from the south-east,
and before noon so increased that sailing appeared
dangerous. The seamen then bound up some of their
sails and took down others, and the storm increasing
they put the dead-lights, so called, into the cabin win-
dows and lighted a lamp as at night... The wind now
blew vehemently, and the sea wrought to that degree
that an awful seriousness prevailed in the cabin, in
which I spent, I believe, about seventeen hours, for the
cabin passengers had given me frequent invitations, and
I thought the poor wet toiling seamen had need of all

Thoughts during a Storm at Sea. 219

the room in the crowded steerage. They now ceased
from sailing, and put the vessel in the posture called
lying-to.

My mind during this tempest, through the gracious
assistance of the Lord, was ; preserved in a good degree
of resignation ; and at times I expressed a few words
in his love to my shipmates in regard to the all-
sufficiency of Him who formed the great deep, and
whose care is so extensive that a sparrow falls not
without his notice; and thus in a tender frame of
mind I spoke to them of the necessity of our yielding
in true obedience to the instructions of our Heavenly
Father, who sometimes through adversities intendeth
our refinement.

About eleven at night I went out on the deck. The
sea wrought exceedingly, and the high, foaming waves
round about had in some sort the appearance of fire, but
did not give much, if any, light. The sailor at the helm
said he lately saw a corposant at the ‘head of the mast.
I observed that the master of the ship ordered the car-
penter to keep on the deck; and, though he said little,
I apprehended his care was that the carpenter with his
axe might be in readiness in case of any extremity. Soon
after this the vehemency of the wind abated, and before
morning they again put the ship under sail.

Tenth of fifth month.—It being the first day of
the week and fine weather, we had a meeting
in the cabin, at which most of the seamen were
present; this meeting was to me a strengthening
time. 13th.—As I continue to lodge in the steerage
I feel an openness this morning to express some-

220 The Fournal of Fohn Woolman.

thing further of the state of my mind in respect to
poor lads bound apprentice to learn the art of sailing.
As I believe sailing is of use in the world, a labour of
soul attends me that the pure counsel of truth may be
humbly waited for in this case by all concerned in the
business of the seas. A pious father whose mind is
exercised for the everlasting welfare of his child may
not with a peaceable mind place him out to an employ-
ment among a people whose common course of life is
manifestly corrupt and profane. Great is the present
defect among seafaring men in regard to virtue, and
piety ; and, by reason of an abundant traffic and many
ships being used for war, so many people are employed
on the sea that the subject of placing lads to this employ-
ment appears very weighty.

When I remember the saying of the Most High
through his prophet, ‘This people have I formed for
myself; they shall show forth my praise,” and think of |
placing children among such to learn the practice of |
sailing, the consistency of it with a pious education
seems to me like that mentioned by the prophet,
“There is no answer from God.”

Profane examples are very corrupting and very
forcible. And as my mind day after day and night
after night hath been affected with a sympathizing
tenderness towards poor children who are put to the |
employment of sailors, I have sometimes had weighty |
conversation with the sailors in the steerage, who were
mostly respectful to me and became more so the longer
I was with them. They mostly appeared to take kindly |
what I said to them; but their minds were so deeply |

On Worldly Desires. 221

impressed with the almost universal depravity among
sailors that the poor creatures in their answers to me
have revived in my remembrance that of the degenerate
Jews a little before the captivity, as repeated by Jeremiah
the prophet, ‘ There is no hope.”

Now under this exercise a sense of the desire of out-
ward gain prevailing among us felt grievous ; and a strong
call to the professed followers of Christ was raised in me
that all may take heed lest, through loving the present
world, they be found in a continued neglect of duty with
respect to a faithful labour for reformation.

To silence every motion proceeding from the love of
money and humbly to wait upon God to know his will
concerning us have appeared necessary. He alone is
able to strengthen us to dig deep, to remove all which
lies between us and the safe foundation, and so to direct
us in our outward employments that pure universal love
may shine forth in our proceedings. Desires arising
from the spirit of truth are pure desires ; and when a
mind divinely opened towards a young generation is
made sensible of corrupting examples powerfully work-
ing and extensively spreading among them, how moving
is the prospect ! In a world of dangers and difficulties,
like a desolate, thorny wilderness, how precious, how
comfortable, how safe, are the leadings of Christ the
good Shepherd, who said, “I know my sheep, and am
known of mine”!

Sixteenth of sixth month——Wind for several days
past often high, what the sailors call squally, with a
- rough sea and frequent rains. This last night has been
a very trying one to the poor seamen, the water the

222 The Fournal of Fohn Woolman.

most part of the night running over the main-deck, and
sometimes breaking waves came on the quarter-deck.
The latter part of the night, as I lay in bed, my mind
was humbled under the power of Divine love ; and
resignedness to the great Creator of the earth and the
seas was renewedly wrought in me, and his Fatherly
care over his children felt precious to my soul. I was
now desirous to embrace every opportunity of being
inwardly acquainted with the hardships and difficulties
of my fellow-creatures, and to labour in his love for the
spreading of pure righteousness on the earth. Oppor-
tunities were frequent of hearing conversation among
the sailors respecting the voyages to Africa and the
manner of bringing the deeply oppressed slaves into
our islands. They are frequently brought on board the
vessels in chains and fetters, with hearts loaded with
grief under the apprehension of miserable slavery ; so
that my mind was frequently engaged to meditate on
these things.

Seventeenth of fifth month and first of the week.—
We had a meeting in the cabin, to which the seamen
generally came. My spirit was contrite before the Lord,
whose love at this time affected my heart. In the
afternoon I felt a tender sympathy of soul with my poor
wife and family left behind, in which state my heart
was enlarged in desires that they may walk in that
humble obedience wherein the everlasting Father may
be their guide and support through all their difficulties
in this world; and a sense of that gracious assistance,
through which my mind hath been strengthened to take
up the cross and leave them to travel in the love of

Trials of the Voyage. 223

truth, hath begotten thankfulness in my heart to our
great Helper.

Twenty-fourth of fifth month -A clear, pleasant
morning. As J sat on deck I felt a reviving in my
nature, which had been weakened through much rainy
weather and high winds and being shut up in a close,
unhealthy air. Several nights of late I have felt my
breathing difficult; and a little after the rising of the
second watch, which is about midnight, I have got up
and stood near an hour with my face near the hatchway,
to get the fresh air at the small vacancy under the hatch
door, which is commonly shut down, partly to keep out
rain and sometimes to keep the breaking waves from
dashing into the steerage. I may with thankfulness to
the Father of Mercies acknowledge that in my present
weak state my mind hath been supported to bear this
affliction with patience ; and I have looked at the pre-
sent dispensation as a kindness from the great Father of
mankind, who, in this my floating pilgrimage, is in some
degree bringing me to feel what many thousands of my
fellow-creatures often suffer in a greater degree.

My appetite failing, the trial hath been the heavier ;
and I have felt tender breathings in my soul after God,
the fountain of comfort, whose inward help hath sup-
plied at times the want of outward convenience ; and
strong desires have attended me that his family, who
are acquainted with the movings of his Holy Spirit, may
be so redeemed from the love of money and from that
spirit in which men seek honour one of another, that in
all business, by sea or land, they may constantly keep in
view the coming of his kingdom on earth as it is in

224 The Fournal of Fohn Woolman.,

Heaven, and, by faithfully following this safe guide,
may show forth examples tending to lead out of that
under which the creation groans. This day we had a
meeting in the cabin, in which I was favoured in some
degree to experience the fulfilling of that saying of the
prophet, ‘The Lord hath been a strength to the poor, a
strength to the needy in their distress” ; for which my
heart is bowed in thankfulness before Him.

Twenty-eighth fifth month.—Wet weather of late and
small winds, inclining to calms. Our seamen cast a
lead, I suppose about one hundred fathoms, but found
no bottom. Foggy weather this morning. Through
the kindness of the great Preserver of men my mind
remains quiet; and a degree of exercise from day to
day attends me, that the pure peaceable government of
Christ may spread and prevail among mankind.

The leading of a young generation in that pure way in
which the wisdom of this world hath no place, where
parents and tutors, humbly waiting for the heavenly
Counsellor, may example them in the truth as it is in
Jesus, hath for several days been the exercise of my
mind. Oh, how safe, how quiet, is that state where the
soul stands in pure obedience to the voice of Christ and
a watchful care is maintained not to follow the voice of
the stranger! Here Christ is felt to be our Shepherd,
and under his leacling people are brought to a stability ;
and where He doth not lead forward, we are bound in
the bonds of pure love to stand still and wait upon Him.

In the love of money and in the wisdom of this world,
business is proposed, then the urgency of affairs push
forward, and the mind cannot in this state discern the

The Crucifying of the Old Man. - 225

good and perfect will of God concerning us. The love
of God is manifested in graciously calling us to come
out of that which stands in confusion ; but if we bow
not in the name of Jesus, if we give not up those pros-
pects of gain which in the wisdom of this world are
open before us, but say in our hearts, ‘‘I must needs go
on; and in going on I hope to keep as near the purity
of truth as the business before me will adimit of,” the
mind remains entangled and the shining of the light of
life into the soul is obstructed.

Surely the Lord calls to mourning and deep humilia-
tion that in his fear we may be instructed and led safely
through the great difficulties and perplexities in this
present age. In an entire subjection of our wills the
Lord graciously opens a way for his people, where all
their wants are bounded by his wisdom ; and here we
experience the substance of what Moses the prophet
figured out in the water of separation as a purification
from sin.

Esau is mentioned asa child red all over like a hairy
garment. In Esau is represented the natural will of
man. In preparing the water of separation a red heifer
without blemish, on which there had been no yoke, was
to be slain and her blood sprinkled by the priest seven
times towards the tabernacle of the congregation ; then —
her skin, her flesh, and all pertaining to her, was to be
burnt without the camp, and.of her ashes the water was
prepared. Thus, the crucifying of the old man, or
natural will, is represented ; and hence comes a separa-
tion from that carnal mind which is death. ‘‘ He who
toucheth the dead body of a man and purifieth not

16

226 ‘The Fournal of Fokn Woolman.

himself with the water of separation, defileth the taber-
nacle of the Lord ; he is unclean.” (Num. xix. I3.)

If any through the love of gain engage in business
wherein they dwell as among the tombs and touch the
bodies of those who are dead, should through the infinite
love of God feel the power of the cross of Christ to
crucify them to the world, and therein learn humbly to
follow the Divine Leader, here is the judgment of this
world, here the prince of this world is cast out. The
water of separation is felt ; and though we have been
among the slain, and through the desire of gain have
touched the dead body of a man, yet in the purifying
love of Christ we are washed in the water of separation ;
we are brought off from that business, from that gain
and from that fellowship which is not agreeable to his |
holy will. I have felt a renewed confirmation in the
time of this voyage, that the Lord, in his infinite love, is”
calling to his visited children so to give up all outward.
possessions and means of getting treasures, that ‘his :
Holy Spirit may have free course in their hearts and
direct thein in all their proceedings. ‘To feel the sub-
stance pointed at in this figure man must know death as
to his own will.

“No man can see God and live.” This was spoken
by the Almighty to Moses the prophet and opened by
our blessed Redeemer. As death comes on our own
wills, and a new life is formed in us, the heart is purified
and prepared to understand clearly, “ Blessed are the
pure in heart, for they shall see God.” In purity of
heart the mind is divinely opened to behold the nature
of universal righteousness, or the righteousness of the

The Natural Will. 227

kingdom of God. ‘No man hath seen the Father save
he that is of God, he hath seen the Father.”

The natural mind is active about the things of this
life, and in this natural activity business is proposed and
a willis formed in us to go forward in it. And so long
as this natural will remains unsubjected, so long there
remains an obstruction to the clearness of Divine light
operating in us; but when we love God with all our
heart and with all our strength, in this love we love our
neighbour as ourselves ; anda tenderness of heart is felt
towards all people for whom Christ died, even those
who, as to outward circumstances, may be to us as the
Jews were to the Samaritans. ‘“ Who is my neighbour ?”
See this question answered by our Saviour, Luke x. 30.
In this love we can say that Jesus is the Lord ; and in
this reformation in our souls, manifested in a full re-
formation of our lives, wherein all things are new, and
ali things are of God (2 Cor. v. 18), the desire of gain is
subjected.

When employment is honestly followed in the light of
truth, and people become diligent in business, ‘‘ fervent
in spirit, serving the Lord” (Rom. xii. 11), the meaning
of the name is cpened to us: “ This is the name by
which He shall be called, THE LORD OUR RIGHT-
EOUSNESS” (Jer. xxiii. 6). Oh, how precious is this
name! it is like ointment poured out. The chaste
virgins are in love with the Redeemer ; and for pro-
moting his peaceable kingdom in the world are content
to endure hardness like good soldiers; and are so
separated in spirit from the desire of riches, that in
their employments they become extensively careful to

228 The Fournal of Fohn Woolman.

give no offence, either to Jew or Heathen, or to the
church of Christ.

Thirty-first of fifth month and first of the week.— We
had a meeting in the cabin, with nearly all the ship’s
company, the whole being nearly thirty. In this
meeting the Lord in mercy favoured us with the
extending of his love.

Second of sixth month.—Last evening the seamen
found bottom at about seventy fathoms. This morning,
a fair wind and pleasant. I sat on deck ; my heart was
overcome with the love of Christ, and melted into con-
trition before Him. In this state the prospect of that
work to which I found my mind drawn when in my
native land being, in some degree, opened before me,
I felt like a little child ; and my cries were put up to my
Heavenly Father for preservation, that in an humble
' dependence on Him my soul might be strengthened in
his love and kept inwardly waiting for his counsel.
This afternoon we saw that part of England called the
Lizard.

Some fowls yet remained of those the passengers took
for their sea-store. I believe about fourteen perished
in, the storms at sea, by the waves breaking over the
quarter-deck, and a considerable number with sickness
at different times. I observed the cocks crew as we
came down the Delaware, and while we were near the
land, but afterwards I think I did not hear one of them
crow till we came near the English coast, when they
again. crowed a few times. In observing their dull
appearance at sea,,and the pining sickness of some of
them, I often remembered the Fountain of goodness,

Farewell Meeting with the Sailors. 229

who gave being to all creatures, and whose love extends
to caring for the sparrows. I believe where the love of
God is verily perfected, and the true spirit of govern-
ment watchfully attended to, a tenderness towards all
creatures made subject to us will be experienced, and a
care felt in us that we do not lessen that sweetness of
lifé in the animal creation which the great Creator
intends for them under our government.

Fourth of sixth month.—Wet weather, high winds, and
so dark that we could see but a little way. I perceived
our seamen were apprehensive of the danger of missing
the channel, which I understood was narrow. Ina whileit
grew lighter, and they saw the land and knew where we
were. Thus the Father of Mercies was pleased to try
us with the sight of dangers, and then graciously, from
time to time, deliver us from them; thus sparing our
lives, that in humility and reverence we might walk
before Him and put our trust in Him. About noon a
pilot came off from Dover, where my beloved friend
Samuel Emlen went on shore and thence to London,
about seventy-two miles by land; but I felt easy in
staying in the ship.

Seventh of sixth month and first of the week. —A
clear morning; we lay at anchor for the tide, and had a
parting meeting with the ship’s company, in which my
heart was enlarged in a fervent concern for them, that
they may come to experience salvation through Christ.
Had a head-wind up the Thames ; lay sometimes at
anchor; saw many ships passing, and some at anchor
near ; and I had large opportunity of feeling the spirit
in which the poor bewildered sailors too generally live.

230 The Fournal of Fohn Woolman.

That lamentable degeneracy which so much prevails in
the people employed on the seas so affected my heart
that I cannot easily convey the feeling I had to another.

The present state of the seafaring life in general ap-
pears so opposite to that of a pious education, so full of
corruption and extreme alienation from God, so full of
the most dangerous examples to young people, that in
looking towards a young generation I feel a care for
them, that they may have an education different from
the present one of lads at sea, and that all of us who are
acquainted with the pure gospel spirit may lay this case
to heart, may remember the lamentable corruptions
which attend the conveyance of merchandise across the
seas, and so abide in the love of Christ that, being
delivered from the entangling expenses of a curious,
delicate, and luxurious life, we may learn contentment
with a little, and promote the seafaring life no further
than that spirit which leads into all truth attends us in
our proceedings.

CHAPTER XII.
1772.

Attends the Yearly Meeting in London.—Then proceeds . towards
Yorkshire.—Visits Quarterly and other Meetings in the Counties of
Hertford, Warwick, Oxford, Nottingham, York, and Westmoreland.
—Returns to Yorkshire.—Instructive Observations and Letters.—
Hears of the Decease of William Hunt.—Some Account of him.—
The Author’s Last Illness and Death at York.

N the 8th of sixth month, 1772, we landed at
London, and I went straightway to the Yearly
Meeting of ministers and elders, which had been
gathered, I suppose, about half an hour.*
In this meeting my mind was humbly contrite. In
the afternoon the meeting for business was opened,
which by adjournments held near a week. In these

% There is a story told of his first appearance in England which I have from
my friend William J, Allinson, editor of the “Friends’ Review,” and which he
assures me is well authenticated. The vessel reached London on the morning of
the fifth day of the week, and John Woolman, knowing that the meeting was then
in session, lost no time in reaching it. Coming in late and unannounced, his peculiar
dress and manner excited attention and apprehension that he was an itinerant
enthusiast. He presented his certificate from Friends in America, but the dissatis-
faction still remained, and some one remarked that perhaps the stranger Friend
might feel that his dedication of himself to this apprehended service was accepted,
without further labour, and that he might now feel free to return to his home.
John Woolman sat silent for a space, seeking the unerring counsel of Divine
Wisdom, He was profoundly affected by the unfavourable reception he met with,
and his tears flowed freely. In the love of Christ and his fellow-men he had, at a
painful sacrifice, taken his life in his hands, and left behind the peace and endear-
ments of home. That love still flowed out toward the people of England ; must it
henceforth be pent up in his own heart? He rose at last, and stated that he could
not feel himself released from his prospect of labour in England. Yet he could not

231

240 The Fournal of Fohn Woolman.

meetings I often felt a living concern for the establish-
ment of Friends in the pure life of truth. My heart
was enlarged in the meetings of ministers, that for
business, and in several meetings for public worship,
and I felt my mind united in true love to the faithful
labourers now gathered at this Yearly Meeting. On the
15th I went to a Quarterly Meeting at Hertford.

First of seventh month.—I have been at Quarterly
Meetings at Sherrington, Northampton, Banbury, and
Shipton, and have had sundry meetings between. My
mind hath been bowed underasense of Divine goodness

manifested amongst us ; my heart hath been often

enlarged in true love, both among ministers and elders
and in public meetings, and through the Lord’s goodness
I believe it hath been a fresh visitation to many, in
particular to the youth.

Seventeenth.—I was this day at Birmingham : I have
been at meetings at Coventry, Warwick, in Oxfordshire,

travel in the ministry without the unity of Friends; and while that was withheld
he could not feel easy to be of any cost to them. Hecould not go back as had been
suggested ; but he was acquainted with a mechanical trade, and while the impedi-
ment to his services continued he hoped Friends would be kindly willing to employ
him in such business as he was capable of, that he might not be chargeable to any.

A deep silence prevailed over the assembly, many of whom were touched by
the wise simplicity of the stranger’s words and manner. Aftera season of waiting,
John Woolman felt that words were given him to utter as a minister of Christ.
The spirit of his Master bore witness to them in the hearts of his hearers. When
he closed, the Friend who had advised against his further service rose up and
humbly confessed his error, and avowed his full unity with the stranger. All doubt
was removed ; there was a general expression of unity and sympathy, and John
Woolman, owned by his brethren, passed on to his work.

There is no portrait of John Woolman ; and had photography been known in
his day it is not at all probable that the sun-artist would have been permitted
to delineate his features. That, while eschewing all superfuity and expensive
luxury, he was scrupulously neat in his dress and person may be inferred from his
general character and from the fact that one of his serious objections to dyed
clothing was that it served to conceal uncleanness, and was, therefore, detri-
mental to real purity. It is, however, quite probable that his outer man, on the
occasion referred to, was suggestive of a hasty toilet in the crowded steerage.

Travels in England. 233

and sundry other places, and have felt ‘the humbling
hand of the Lord upon me; but through: his tender
mercies I find peace in the labours I have gone through.

Twenty-sixth.—I have continued travelling northward,
visiting meetings. Was this day at Nottingham; the
forenoon meeting was especially, through Divine love,
a heart-tendering season. Next day I hada meeting in
a Friend’s family, which, through the strengthening arm
of the Lord, was a time to be thankfully remembered.

Second of eighth month and first of the week.—I was
this day at Sheffield, a large inland town. I was at
sundry meetings last week, and feel inward thankfulness
for that Divine support which hath been graciously
extended to me. On the 9th I was at Rushworth. I
have lately passed through some painful labour, but have
been comforted under a sense of that Divine visitation
which I feel extended towards many young people.

Sixteenth of eighth month and the first of the week, I
was at Settle. It hath of late been a time of inward
poverty, under which my mind hath been preserved in
a watchful, tender state, feeling for the mind of the Holy
Leader, and I find peace in the labours I have passed
through.

On inquiry in many places I find the price of rye
about five shillings; wheat, eight shillings per bushel ;
oatmeal, twelve shillings for a hundred and twenty
pounds; mutton from threepence to fivepence per
pound; bacon from sevenpence to ninepence ; cheese
from fourpence to sixpence; butter from eightpence to
tenpence; house-rent for a poor man from twenty-five
shillings to forty shillings per year, to be paid weekly ;

234 The Fournal of Fohn Woolman.

wood for fire very scarce and dear ; coal in some places
two shillings and sixpence per hundredweight ; but near |
the pits not a quarter so much. Oh, may the wealthy
consider the poor !

The wages of labouring men in several counties
towards London at tenpence per day in common
business, the employer finds small beer and the labourer
finds his own food ; but in harvest and hay time wages
are about one shilling per day, and the labourer hath all
his diet. In some parts of the north of England poor
labouring men have their food where they work, and
appear in common to do rather better than nearer
London. Industrious women who spin in the factories
get some fourpence, some fivepence, and so on to six,
seven, eight, nine, or ten pence per day, and find their
own house-room and diet. Great numbers of poor
people live chiefly on bread and water in the southern
parts of England, as well as in the northern parts ; and
there are many poor children not even taught to read.
May those who have abundance lay these things to
heart !

Stage-coaches frequently go upwards of one hundred
miles in twenty-four hours ; and I have heard Friends
say in several places that it is common for horses to be
killed with hard driving, and that many others are
driven till they grow blind. Post-boys pursue their
business, each one to his stage, all night through the
winter. Some boys who ride long stages suffer greatly
in winter nights, and at several places I have heard of
their being frozen to death. So great is the hurry in the
spirit of this world, that in aiming to do business quickly

Travels in England. 235,

and to gain wealth the creation at this day doth loudly
groan.

As my journey hath been without a horse, I have had
several offers of being assisted on my way in these stage-
coaches, but have not been in them; nor have I had
freedom to send letters by these posts in the present
way of their riding, the stages being so fixed, and one
boy dependent on another as to time, and going at great
speed, that in long cold winter nights the poor boys
suffer much. I heard in America of the way of these
posts, and cautioned Friends in the General Meeting of
ministers and elders at Philadelphia, and in the Yearly
Meeting of ministers and elders in London, not to send
letters to me on any common occasion by post. And
though on this account I may be likely not to hear so
often from my family left behind, yet for righteousness’
sake I am, through Divine favour, made content.

I have felt great distress of mind since I came on this
island, on account of the members of our society being

' mixed with the world in various sorts of traffic, carried
on in impure channels. Great is the trade to Africa for
slaves; and for the loading of these ships a great num-
ber of people are employed in their factories, among
whom are many of our Society. Friends in early times
refused on a religious principle to make or trade in super-
fluities, of which we have many testimonies on record ;
but for want of faithfulness, some, whose exalsiyiee
were of note in our Society, gave way, from which
others took more liberty. Members of our Society
worked in superfluities, and bought and sold them,
and thus dimness of sight came over many ; at length

236 The Fournal of Fohn Woolman.

Friends got into the use of some superfluities in dress
and in the furniture of their houses, which hath spread
from less to more, till superfluity of some kinds is
common among us. a

In this declining state many look at the example of
others and too much neglect the pure feeling of truth.
Of late years a deep exercise hath attended my mind,
that Friends may dig deep, may carefully cast forth the
loose matter and get down to the rock, the sure founda-
tion, and there hearken to that Divine voice which gives
a clear and certain sound ; and I have felt in that which
doth not deceive, that if Friends who have known the
truth keep in that tenderness of heart where all views of
outward gain are given up, and their trust is only in the
Lord, He will graciously lead some to be patterns of
deep self-denial in things relating to trade and handi-
craft labour ; and others who have plenty of the trea-
sures of this world will be examples of a plain frugal
life, and pay wages to such as they may hire more
liberally than is now customary in some places.

Twenty-third of eighth month—I was this day at
Preston Patrick, and had a comfortable meeting. I
have several times been entertained at the houses of
Friends who had sundry things about them that had the
appearance of outward greatness, and as I have kept
inward, way hath opened for conversation with such in
private, in which Divine goodness hath favoured us
together with heart-tendering times.

Twenty-sixth of eighth month.—Being now at George
Crosfield’s, in the county of Westmoreland, I feel a
concern to commit to writing the following uncommon
circumstance. :

A Heavenly Vision. 237

ROLE

In a time of sickness, a little more than two years and
a half ago, I was brought so near the gates of death that
I forgot my name, Being then desirous to know who |
was, I saw a mass of matter of a dull gloomy colour
between the south and the east, and was informed that
this mass was human beings in as great misery as they
could be, and live, and that I was mixed with them, and
that henceforth I might not consider myself as a dis-
tinct or separate being. In this state I remained several
hours. I then heard a soft melodious. voice, more pure
and harmonious than any I had heard with my ears.
before; I believed it was the voice of an angel who
spake to the other angels; the words were, “ John
Woolman is dead.” I soon remembered that I was.
once John Woolman, and being assured that I was
alive in the body, I greatly wondered what that heavenly
voice could mean. I believed beyond doubting that it
was the voice of an holy angel, but as yet it was a

ec,

mystery to me. Ms brad?

ha Tie acl

I was then carried in spirit to the mines where poor
oppressed people were digging rich treasures for those
called Christians, and heard them blaspheme the name
of Christ, at which I was grieved, for his name to me
was precious. I was then informed that these heathens.
were told that those who oppressed them were the
followers of Christ, and they said among themselves :
“If Christ directed them to use us in this sort, then
Christ is a cruel tyrant.”

All this time the song of the angel remained a.
mystery ; and in the morning, my dear wife and some
others coming to my bedside, I asked them if they

238 The Fournal of Fohn Woolman.

knew who I was, and they telling me I was John
Woolman, thought I was light-headed, for I told them
not what the angel said, nor was I disposed to talk
much to anyone, but was very desirous to get so deep
that I might understand this mystery.

My tongue was often so dry that I could not speak
till 1 had moved it about and gathered some moisture,
and as I lay still for a time I at length felt a Divine
power prepare my mouth that I could speak, and I then

v peas : “T am crucified with Christ, nevertheless I live ;
No | yet not I, but Christ liveth in me. And the life which I
now live in the flesh I live by the faith of the Son of
, God, who loved me and gave himself for me.” Then
the mystery was opened and I perceived there was joy
in heaven over a sinner who had repented} and that the
language “John Woolman is dead,” meant no more

}

than the death of my own will.

My natural understanding now returned as before,
and I saw that people setting off their tables with silver
vessels at entertainments was often stained with worldly

_glory, and that in the present state of things I should
i” take heed how I fed myself out of such vessels. Going
to our Monthly Meeting soon after my recovery, I dined
ata Friend’s house where drink was brought in silver
vessels, and not in any other. Wanting something to
‘drink, I told him my case with weeping, and he ordered
some drink for me in another vessel. I afterwards went
through the same exercise in several Friends’ houses in
America, as well as in England, and I have cause to
acknowledge with humble reverence the loving kind-~
ness of my Heavenly Father, who hath preserved me

Letter to a Friend. 239

<

in such a tender frame of mind, that none, I believe,
have ever been offended at what I have said on that
subject.

After this sickness I spake not in public meetings for
worship for nearly one year, but my mind was very
often in company with the oppressed slaves as I sat in
meetings; and though under this dispensation I was
shut up from speaking, yet the spring of the Gospel
ministry was many times livingly opened in me, and the
Divine gift operated by abundance of weeping, in feeling
the oppression of this people. It being so long since. I
passed through this dispensation, and the matter re-
maining fresh and lively in my mind, I believe it safest
for me to commit it to writing.

Thirtieth of eighth month—This morning I wrote a
letter in substance as follows :— ;

BELovepD FrireND,—My mind is often affected as I
pass along under a sense of the state of many poor
people who sit under that sort of ministry which
requires much outward labour to support it; and the
loving kindness of our Heavenly Father in opening a
pure Gospel ministry in this nation hath often raised
thankfulness in my heart to Him. I often remember
the conflicts of the faithful under persecution, and now
look at the free exercise of the pure gift uninterrupted
by outward laws, as a trust committed to us, which
requires our deepest gratitude and most careful atten-
tion. I feel a tender concern that the work of reforma-
tion so prosperously carried on in this land within a few
ages past may go forward and spread among the nations
and may not go backward through dust gathering on

240 The Fournal of Fohn Woolman.

our garments, who have been called to a work so’ great
and so precious. ;

Last evening during thy absence I had a little oppor-
tunity with some of thy family, in which I rejoiced,
and feeling a sweetness on my mind. towarus thee,
I now endeavour to open a little of the feeling I had
there.

I have heard that you in these parts have at certain
seasons Meetings of Conference in relation to Friends
living up to our principles, in which several meetings
unite in one. With this I feel unity, having in some
measure felt truth lead that way among Friends in
Amevica, and I have found, my dear friend, that in these
labours all superfluities in our own living are against us.
I. feel that pure love towards thee in which there is
freedom.

I look at that precious gift bestowed on thee with
awfulness before Him who gave it, and feel a desire that
we may be so separated to the gospel of Christ, that
those things which proceed from the spirit of this world
may have no place among us.

Thy friend,
JOHN WooLman.

I rested a few days in body and mind with our friend
Jane Crosfeld, who was once in America. On the sixth
day of the week I was at Kendal, in Westmoreland, and
at Greyrig Meeting the 30th day of the month, and first
of the week. I have known poverty of late, and have
been graciously supported to keep in the patience, and
am thankful under a sense of the goodness of the Lord
towards those who are of a contrite spirit.

Death of William Hunt. 241

Sixth of ninth month and first of the week.—I was
this day at Counterside, a large meeting-house, and
very full. Through the opening of pure love, it was
a strengthening time to me, and I believe to many
more,

Thirteenth of ninth month.—This day I was at
Leyburn, a small meeting ; but, the towns-people
coming in, the house was crowded. It was a time of
heavy labour, and I believe was a profitable meeting.
At this place I heard that my kinsman, William Hunt,
from North Carolina, who was on a religious visit to
Friends in England, departed this life on the ninth of
this month, of the small-pox, at Newcastle. He appeared
in the ministry when a youth, and his labours therein
were of good savour. He travelled much in that work in
America. I once heard him say in public testimony,
that his concern in that visit was to be devoted to the
service of Christ so fully that he might not spend one
minute in pleasing himself, which words, joined with
his example, was a means of stirring up the pure mind
in me.

Having of late often travelled in wet weather through
narrow streets in towns and villages, where dirtiness
under foot and the scent arising from that filth which
more or less infects the air of all thickly settled towns
were disagreeable ; and, being but weakly, I have felt
distress both in body and mind with that which is
impure. In these journeys I have been where much
cloth hath been dyed, and have at sundry times walked
over ground where much of their dye-stuffs has drained
away. This hath produced a longing in my mind that

17

242 The Fournal of Fohn Woolman.

people might come into cleanness of spirit, cleanness
of person, and cleanness about their houses and gar-
ments.

Some of the great carry delicacy to a great height
themselves, and yet real cleanliness is not generally
promoted. Dyes being invented partly to please the
eye and partly to hide dirt, I have felt in this weak
state, when travelling in dirtingss, and affected with
unwholesome scents, a strong desire that the nature of
dyeing cloth to hide dirt may be more fully considered.

Washing our garments to keep them sweet is cleanly,
but it is opposite to real cleanliness to hide dirt in them.
Through giving way to hiding dirt in our garments a
spirit which would conceal that which is disagreeable is
strengthened. Realcleanliness becometha holy people ;
but hiding that which is not clean by colouring our
garments seems contrary to the sweetness of sincerity.
Through some sorts of dyes cloth is rendered less useful.
And if the value of dye-stuffs, and expense of dyeing, |
and the damage done to cloth, were all added together,
and that cost applied to keeping all sweet and clean,
how much more would real cleanliness prevail.

On this visit to England I have felt some instructions
sealed on my mind, which I am concerned to leave in
writing for the use of such as are called to the station of
a minister of Christ. .

Christ being the Prince of Peace, and we being no
more than ministers, it is necessary for us not only to
feel a concern in our first going forth, but to experience
the renewing thereof in the appointment of meetings.
I felt a concern in America to prepare for this voyage,

United with the Suffering Seed. 243

and being through the mercy of God brought safe
hither, my heart was like a vessel that wanted vent.
For several weeks after my arrival when my mouth was
opened in meetings, it was like the raising of a gate ina
water course when a weight of water lay upon it. In
these labours there was a fresh visitation to many,
especially to the youth ; but sometimes I felt poor and
empty, and yet there appeared a necessity to appoint
meetings. In this I was exercised to abide in the pure
life of truth, and in all my labours to watch diligently
against the motions of self in my own mind.

I have frequently found a necessity to stand up when
the spring of the ministry was low, and to speak from
the necessity in that which subjecteth the will of the
creature: and herein I was united with the suffering
seed, and found inward sweetness in these mortifying
labours. As I have been preserved in a watchful
attention to the Divine Leader, under these dispensa-
tions enlargement at times hath followed, and the
power of truth hath risen higher in some meetings than
I ever knew it before through me. Thus I have been
more and more instructed as to the necessity of depend-
ing, not upon a concern which I felt in America to come
on a visit to England, but upon the daily instructions of
Christ, the Prince of Peace.

Of late I have sometimes felt a stop in the appoint-
ment of meetings, not wholly, but in part : and I do not
feel liberty to appoint them so quickly, one after another,
as I have done heretofore. The work of the ministry
being a work of Divine love, I feel that the openings
thereof are to be waited for in all our appointments.

244 The Fournal of Fohn Woolman.

Oh, how deep is Divine wisdom ! Christ puts forth His
ministers and goeth before them ; and Oh, how great is
the danger of departing from the pure feeling of that
which leadeth safely! Christ knoweth the state of the
people, and in the pure feeling of the gospel ministry
their states are opened to His servants. Christ knoweth
when the fruit-bearing branches themselves have need
of purging. Oh that these lessons may be remembered
by me ! and that all who appoint meetings may proceed
in the pure feeling of duty !

I have sometimes felt a necessity to stand up, but that
spirit which is of the world hath so much prevailed in
many, and the pure life of truth hath been so pressed
down, that I have gone forward, not as one travelling in
a road cast up and well prepared, but as a man walking
through a miry place in which are stones here and there
safe to step on, but so situated that, one step being
taken, time is necessary to see where to step next.
Now I find that in a state of pure obedience the mind >
learns contentment in appearing weak and foolish to
that wisdom which is of the world; and in these
lowly labours, they who stand in a low place and are
rightly exercised, under the cross will find nourishment.
The gift is pure ; and while the eye is single in attend- |
ing thereto the understanding is preserved clear ; self is

skept out. We rejoice in filling up that which remains
of the afflictions of Christ for his body’s sake, which is
the church.

The natural man loveth eloquence, and many love to
hear eloquent orations, and if there be not a careful
attention to the gift, men who have once laboured in

Concluding Thoughts. 245

the pure gospel ministry, growing weary of suffering,
and ashamed of appearing weak, may kindle a fre,
compass themselves about with sparks, and walk in the
light, not of Christ, who is under suffering, but of that
fire which they in departing from the gift have kindled,
in order that those hearers who have left the meek,
suffering state for worldly wisdom may be warmed with
this fire and speak highly of their labours. That which
is of God gathers to God, and that which is of the world
is owned by the world.

In this journey a labour hath attended my mind, that
the ministers among us may be preserved in the meek,
feeling life of truth, where we may have no desire but
to follow Christ and to be with Him, that when He is
under suffering we may suffer with Him, and never
desire to rise up in dominion, but as He, by the virtue
of His own spirit, may raise us.

A few days after writing these considerations, our
dear friend in the course of his religious visits came to
the city of York,* and attended most of the sittings of

% During the four months of his labours in England he visited the Quarterly
and subordinate meetings of Friends in seven counties, and found time to write
essays upon “Loving our Neighbours,” “ A Sailor’s Life,” and “Silent Worship.”
His mind seems to have been greatly exercised by a sense of the intimate connec-
tion of luxury and oppression ; the burden of the labouring poor rested heavily
upon him. In his lonely wanderings on foot through the rural districts (for he did
not feel free to use the post on account of the hard treatment of the horses), orin £ (7)
his temporary sojourn in crowded manufacturing towns, the eager competitions “~~
and earnest pursuit of gain of one class, and the poverty and physical and moral
degradation of another, so oppressed him that his health suffered and his strength
failed. It is observable that,/fn his frequent mention throughout his Journal of -
inward trials and afflictions, he nowhere betrays any personal solicitude, any WEA
merely selfish anxiety, for his own soul. His singular conscientious ‘scruples, his
close self-questionings, are prompted by a tender concern for universal well-being ;
an earnest desire that no act or omission of his own should add to the evil and
misery under which the creation groans. He offered no prayers for special

246 The Fournal of Fohn Woolman.

the Quarterly Meeting there ; but before it was over he
was taken ill of the small-pox. Our friend Thomas
Priestman, and others who attended him, preserved the
following minutes of his expressions in the time of his
sickness.

First. day, the 27th of the ninth month, 1772.—His
disorder appeared to be the small-pox. Being asked to
have a doctor’s advice, he signified he had not freedom
or liberty in his mind so to do, standing wholly resigned
to his will who gave him life, and whose power he had
witnessed to raise and heal him in sickness before, when
he seemed nigh unto death ; and if He was to wind up
now, he was perfectly resigned, having no will either to
live or die, and did not choose any should be sent for to
him; but a young man, an apothecary, coming of his
own accord the next day and desiring to do something
for him, he said he found a freedom to confer with him
and the other Friends about him, and if anything should
be proposed.as to medicine that did not come through
defiled channels or oppressive hands, he should be
willing to consider and take it, so far as he found
freedom.

Second day.—He said he felt the disorder to affect
his head so that he could think little and but as a child,
and desired, if his understanding should be more

personal favours... He was, to use his own words, mixed with his fellow-creatures
in their misery, and could not consider himself a distinct and separate being. He
left all that concerns self tothe will of his Father in Heaven, trusting to find a
place among the ‘“‘many mansions,” but never asking to see the title deeds of his
inheritance. His last public labour was a testimony in the York Meeting in behalf
of the poor and enslaved. His last prayer on his death-bed was a commendation
of his “fellow-creatures separated from the Divine harmony” to the Omnipotent
| Power whom he had learned to call his Father,

Expressions in the Time of his Sickuess. 247

affected, to have nothing given him that those about
him knew he had a testimony against.

Third day.—He uttered the following prayer: ‘“O
Lord, my God! the amazing horrors of darkness were
gathered around me and covered me all over, and I saw
no way to go forth. I felt the depth and extent of the
misery of my fellow-creatures separated from the Divine
harmony, and it was heavier than I could bear, and I
was crushed down under it. I lifted up my hand, I
stretched out my arm, but there was none to help me;
I looked round about and was amazed. In the depths
of misery, O Lord! I remembered that thou art omni-
potent ; that I had called Thee Father ; and I felt that
I loved Thee, and I was made quiet in my will, and |
waited for deliverance from Thee. Thou hadst pity
upon me when no man could help me. 1 saw that
meekness under suffering was showed to us in the most
affecting example of Thy Son, and thou taught me to
follow Him, and I said, ‘Thy will, O Father, be
done.!’”

Fourth day morning.—Being asked how he felt him-
self, he meekly answered, ‘I don’t know that I have
slept this night ; I feel the disorder making its progress,
but my mind is mercifully preserved in stillness and
peace.” Some time after, he said he was sensible that
the pains of death must be hard to bear, but if he
escaped them now he must some time pass through
them, and he did not know that he could be better
prepared, but had no willin it. He said he had settled
his outward affairs to his mind, had taken leave of his
wife and family as never to return, leaving them to the

248 The Fournal of Fohn Woolman.

Divine protection, adding, ‘Though I feel them near to
me at this time, yet I have freely given them up, having
a hope that they will be provided for.” And a little
after said, “This trial is made easier than I could have
thought, my will being wholly taken away ; if I was
anxious for the event it would have been harder ; but I
am not, and my mind enjoys a perfect calm.”

In the night, a young woman having given him some-
thing to drink, he said, “My child, thou seemest very
kind to me, a poor creature ; the Lord will reward thee
for it.” Awhile after he cried out with great earnest-
ness of spirit, “O my Father! my Father!” and soon
after he said, “O my Father! my Father! how com-

*~ fortable art Thou to my soul in this trying season!”

* Being asked if he could take a little nourishment, after

some pause he replied, “ My child, I cannot tell what to
say to it; I seem nearly arrived where my soul shall
have rest from all its troubles.” After giving in some-
thing to be inserted in his journal, he said, “I believe
the Lord will now excuse me from exercises of this
kind; and I see no work but one, which is to be the
last wrought by me in this world ; the messenger will
come that will release me from all these troubles, but it
must be in the Lord’s time, which I am waiting for.”
He said he had laboured to do whatever was required
according to the ability received, in the remembrance of
which he had peace; and though the disorder was
strong at times, and would like a whirlwind come over
his mind, yet it had hitherto been kept steady and
centred in everlasting love ; adding, ‘And if that be
mercifully continued, I ask and desire no more.”

CHAIR USED BY JOHN WOOLMAN IN HIS LAST ILLNESS.

Now belonging to the Society of Friends, London.

Expressions in the Time of his Sickness. 249

Another time he said he had long had a view of
visiting this nation and, some time before he came, had
a dream, in which he saw himself in the northern parts
of it, and that the spring of the Gospel was opened in
him much as it was in the beginning of Friends such as
George Fox and William Dewsbury, and he saw the
different states of the people as clear as he had ever
seen flowers in a garden ; but in his going along he was
suddenly stopped, though he could not see for what
end; but, looking towards home, fell into a flood of
tears, which waked him.

At another time he said, “My draught seemed
strongest towards the north, and I mentioned in my
own Monthly Meeting, that attending the Quarterly
Meeting at York, and being there, looked like home to
me.” : ;

Fifth day night—Having repeatedly consented to
take medicine, but without effect, the friend then wait-
ing on him said through distress, ‘What shall I do

now?” He answered with great composure, “ Rejoice

evermore, and in everything give thanks ” . but added a
little after, “This is sometimes hard to come at.”

On sixth day morning he broke forth early in suppli-
cation on this wise, ““O Lord, it was Thy power that
enabled me to forsake sin in my youth, and I have felt
Thy bruises for disobedience ; but as I bowed under
them thou healedst me, continuing a father anda friend ;
I feel thy power now, and I beg that in the approaching
trying moment Thou wilt keep my heart steadfast unto
Thee.” Onhis giving directions toa friend concerning
some little things, she said, “I will take care, but hope

250 The Fournal of Fohn Woolman.

thou wilt live to order them thyself.” He replied, “ My
hope is in Christ ; and though I may seem a little better,
a change in the disorder may soon happen, and my
little strength be dissolved, and if it so happen I shall
be gathered to my everlasting rest.” On her saying she
did not doubt that, but could not help mourning to see
so many faithful servants removed at so low a time, he
said, ‘All good cometh from the Lord, whose power is
the same, and He can work as He sees best.” The same
day he had given directions about wrapping his corpse ;
perceiving a friend to weep, he said, ‘I would rather
thou wouldst guard against weeping for me, my sister ;
I sorrow not, though I have had some painful conflicts,
but now they seem over, and matters well settled ; and
_ Look at the face of my dear Redeemer, for sweet is his
a voice, and his countenance is comely.”
First-day, 4th of tenth month.—Being very weak and
in general difficult to be understood, he uttered a few
words in commemoration of the Lord’s goodness, and
added,“ How tenderly have I been waited on in this
time of affliction, in which I may say in Job’s words,
Tedious days and ‘wearisome nights are appointed to
me’; and how many are spending their time and money
in vanity and superfluities, while thousands and tens of
thousands want the necessaries of life, who might be
relieved by them, and their distresses at such a time as
this in some degree softened by the administering of
suitable things.”

Second day morning.—The apothecary, mie appeared
very anxious to assist him, being present, he queried
about the probability of such a load of matter being

Last Words and Death. 251

thrown off his weak body ; and the apothecary making
some remarks implying he thought it might, he spoke
with an audible voice on this wise : “ My dependence is.
on the Lord Jesus, who I trust will forgive my sins,.
which is all I hope for ; and if it be his will to raise this.

body again Iam content ; andif to die, lam resigned ; but » ee

if thou canst not be easy without trying to assist nature, I
submit.” After which his throat was so much affected
that it was very difficult for him to speak so as to be
understood, and he frequently wrote when he wanted
anything. About the second hour on fourth-day
morning he asked for a pen and ink, and at several
times, with much difficulty, wrote thus: “I believe my
being here is in the wisdom of Christ ; I know not as to.
life or death. ”

About a quarter before six the same morning he
seemed to fall into an easy sleep, which continued about
half an hour, when, seeming to awake, he breathed a
few times with more difficulty, and expired without sigh,
groan, or struggle.

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PoP reads.

The TESTIMONY of Friends in Yorkshire at their Quarterly Meeting,
held at York the 24th and 25th of the third month, 1773, concerning
Fohn Woolman, of Mount Holly, in the Province of New Fersey,
North America, who departed this life at the house of our Friend
Thomas Priestman, in the suburbs of this city, the 7th of tenth
month, 1772, and was interred in the burial-ground of Friends the
goth of the same, aged about fifty-two years.

HIS our valuable friend having been under @
religious engagement for some time to visit
Friends in this nation, and more especially us in the
northern parts, undertook the same in full concurrence
and near sympathy with his friends and brethren at
home, as appeared by certificates from the Monthly and
Quarterly Meetings to which he belonged, and from the
Spring Meeting of ministers and elders held at Phila-
delphia for Pennsylvania and New Jersey.

He arrived in the city of London the beginning of the
last Yearly Meeting, and, after attending that meeting,
travelled northward, visiting the Quarterly Meetings
of Hertfordshire, Buckinghamshire, Northamptonshire,
Oxfordshire, and Worcestershire, and divers particular
meetings in his way.

He visited many meetings on the west side of this
country, also some in Lancashire and Westmoreland,
from whence he came to our Quarterly Meeting in the
last ninth month, and though much out of health, yet
was enabled to attend all the sittings of that meeting
except the last.

253

254 Appendix.

His disorder, which proved the small-pox, increased
speedily upon him, and was very afflicting, under which
he was supported in much meekness, patience, and
‘Christian fortitude. To those who attended him in his
illness, his mind appeared to be centred in Divine love,
under the precious influence whereof we believe he
finished his course, and entered into the mansions of
everlasting rest.

In the early part of his illness he requested a Friend
to write, and he broke forth thus :—

‘““O Lord my God! the amazing horrors of darkness
were gathered around me and covered me all over, and
I saw no way to go forth; I felt the misery of my
fellow-creatures separated from the Divine harmony,
and it was heavier than I could bear, and I was crushed
down under it ; I lifted up my hand and stretched out
my arm, but there was none to help me; I looked round
about and was amazed. In the depth of misery, O
Lord! I remembered that Thou art omnipotent, that
I had called Thee Father, and I felt that I loved Thee,
and I was made quiet in thy will, and I waited for
deliverance from Thee ; Thou hadst pity upon me when
no man could help me; I saw that meekness under
suffering was showed to us in the most affecting
example of Thy Son, and Thou taught me to follow
Him, and I said, ‘ Thy will, O Father, be done.’”

Many more of his weighty expressions might have
been inserted here, but it was deemed unnecessary,
they being already published in print.

He was a man endued with a large natural capacity,
and being obedient to the manifestations of Divine
Grace, having in patience and humility endured many
deep baptisms, he became thereby sanctified and fitted
for the Lord’s work, and was truly serviceable in his
church. Dwelling in awful fear and watchfulness, he

’

Testimony of Yorkshire Friends. 255

was careful in his public appearances to feel the putting
forth of the Divine Hand, so that the spring of the
Gospel ministry often flowed through him with great
sweetness and purity, as a refreshing stream to the
weary travellers towards the city of God. Skilful in
dividing the word, he was furnished by Him in whom
are hid all the treasures of wisdom and knowledge, to
communicate freely to the several states of the people
where his lot was cast. His conduct at other times
was seasoned with like watchful circumspection and
attention to the guidance of Divine wisdom, which ren-
dered his whole conversation uniformly edifying.

He was fully persuaded that as the life of Christ
comes to reign n the earth, all abuse and unnecessary
oppression, both of the human and brute creation, will
come to an end; but under the sense of a deep revolt
and an overflowing stream of unrighteousness, his life
has been often a life of mourning.

He was deeply concerned on account of that inhuman
and iniquitous practice of making slaves of the people of
Africa, or holding them in that state, and on that
account we understand he hath not only written some
books, but travelled much on the continent of America,
in order to make the negro-masters (especially those in
profession with us) sensible of the evil of such a prac-
tice, and though in this journey to England he was far
removed from the outward sight of their sufferings, yet
his deep exercise of mind and frequent concern to open
the miserable state of this deeply injured people re-
mained, as appears by a short treatise he wrote in this
journey. His testimony in the last meeting he attended
was on this subject, wherein he remarked that as we as
a Society, when under outward sufferings, had often
found it our concern to lay them before those in
authority, and thereby, in the Lord’s time, had obtained

256 Appendix.

relief, so he recommended this oppressed part of the
creation to our notice, that we may, as way may Open,
represent their sufferings in an individual, if not in a
Society capacity, to those in authority.

Deeply sensible that the desire to gratify people’s
inclinations in luxury and superfluities is the principal
ground of oppression, and the occasion of many un-
necessary wants, he believed it to be his duty to be a
pattern of great self-denial with respect to the things of
this life, and earnestly to labour with Friends in the
meekness of wisdom, to impress on their minds the
great importance of our testimony in these things,
recommending to the guidance of the blessed truth in
this and all other concerns, and cautioning such as are
experienced therein against contenting themselves with
acting to the standard of others, but to be careful to
make the standard of truth manifested to them the
measure of their obedience. For, said he, “that purity
of life which proceeds from faithfulness in following the
spirit of truth, that state where our minds are devoted
to serve God, and all our wants are bounded by his |
wisdom ; this habitation has often been opened before
me as a place of retire nent for the children of the light,
where they may stand separated from that which dis- |
ordereth and confuseth the affairs of society, and where
we have a testimony of our innocence in the hearts of
those who behold us.”

We conclude with fervent, desires that we as a people
may thus by our example promote the Lord’s work in ©
the earth, and, our hearts being prepared, may unite in
prayer to the great Lord of the harvest, that as in his
infinite wisdom He hath greatly stripped the church by
temoving of late divers faithful ministers and elders,
He may be pleased to send forth many more faithful
labourers into his harvest.

A TESTIMONY of the Monthly Meeting of Friends, held in
Burlington, the First Day of the Eighth Month, in the Year of our
Lord 1774, concerning our esteemed friend, Fohn Woolman
deceased.

>

E was born in Northampton, in the county of
Burlington and province of West New Jersey, in
the eighth month, 1720, of religious parents, who in-
structed him very early in the principles of the Christian
religion as professed by the people called Quakers,
which he esteemed a blessing to him even in his
younger years, tending to preserve him from the infec-
tion of wicked children. But through the workings of
the enemy and the levity incident to youth, he frequently
deviated from those parental precepts, by which he laid
a renewed foundation for repentance that was finally
succeeded by a “ godly sorrow not to be repented of” ;
and so he became acquainted with that sanctifying
power which qualifies for true gospel ministry, into
which he was called about the twenty-second year of his
age ; and by a faithful use of the talents committed to
him he experienced an increase, until he arrived at the
stage of a father, capable of dividing the word aright to
the different states he ministered unto, dispensing milk
to babes and meat to those of riper years. Thus he
found the efficacy of that power to arise, which, in his
own expressions, ‘prepares the creature to stand like a
trumpet through which the Lord speaks to his people.”
He was a loving husband, a tender father, and was very
humane to every part of the creation under his care.

257

258 Appendix.

His concern for the poor and those in affliction was
evident by his visits to them, whom he frequently re-
lieved by his assistance and charity. He was for many
years deeply exercised on account of the poor enslaved
Africans, whose cause, as he mentioned, lay almost
continually upon him; and he laboured to obtain
liberty for those captives both in public and in private,
and was favoured to see his endeavours crowned with
considerable success. He was particularly desirous
that Friends should not be instrumental to lay burdens
on this oppressed people, but should remember the
days of suffering from which they had been providen-
tially delivered, that, if times of trouble should return,
no injustice dealt to those in slavery might rise in
judgment against us, but being clear, we might on such
occasions address the Almighty with a degree of con-
fidence for his interposition and relief, being particularly
careful as to himself not to countenance slavery even by
the use of those conveniences of life which were furnished
by their labour.

He was desirous to have his own mind and the minds
of others redeemed from the pleasures and immoderate
profits of this world and to fix them on those joys which
_ fade not away ; his principal care being after a life ot
purity, endeavouring to avoid not only the grosser pollu-
tions, but those also which, appearing in a more refined
dress, are not sufficiently guarded against by some well-
disposed people. In the latter part of his lite he was
remarkable for the plainness and simplicity of his dress,
and as much as possible avoided the use of plate, costly
furniture, and feasting, thereby endeavouring to become
an example of temperance and self-denial, which he
believed himself called unto ; and he was favoured with
peace therein, although it carried the appearance of
great austerity in the view of some. He was very

Testimony from Burlington M.M, 259

moderate in his charges in the way of business, and in
his desires after gain; and though a man of industry,
avoided and strove much to lead others out of extreme
labour and anxiety after perishable things, being desirous
that the strength of our bodies might not be spent in
procuring things unprofitable, and that we might use
moderation and kindness to the brute animals under our
care, to prize the use of them as a great favour, and by
no means to abuse them ; that the gifts of Providence
should be thankfully received and applied to the uses
they were designed for.

He several times opened a school at Mount Holly for
the instruction of poor Friends’ children and others,
being concerned for their help and improvement there-
in. His love and care for the rising youth among us
was truly great, recommending to parents and those
who have the charge of them to choose conscientious
and pious tutors, saying, “ It is a lovely sight to behold
innocent children” ; and that “to labour for their help
against that which would mar the beauty of their minds
is a debt we owe them.”

His ministry was sound, very deep and penetrating,
sometimes pointing out the dangerous situation which
indulgence and custom lead into, frequently exhorting
others, especially the youth, not to be discouraged at
the difficulties which occur, but to press after purity.
He often expressed an earnest engagement that pure
wisdom should be attended to, which would lead into
lowliness of mind and resignation to the Divine will, in
which state small possessions here would be sufficient.

In transacting the affairs of the discipline his judg-
ment was sound and clear, and he was very useful in
treating with those who had done amiss; he visited
such in a private way in that plainness which truth
dictates, showing great tenderness and Christian for-

260 Appendix.

bearance. He was a constant attender of our Yearly
Meeting, in which he was a good example and par-
ticularly useful, assisting in the business thereof with
great weight and attention. He several times visited
most of the meetings of Friends in this and in the
neighbouring provinces with the concurrence of the
Monthly Meeting to which he belonged, and we have
reason to believe he had good service therein, generally
or always expressing at his return how it had fared with
him and the evidence of peace in his mind for thus
performing his duty. He was often concerned with
other Friends in the important service of visiting
families, which he was enabled to go through to satis-
faction.

In the minutes of the meeting of ministers and elders
for this quarter, at the foot of a list of the members of
that meeting, made about five years before his death,
we find in his handwriting the following observation
and_ reflections :

“ As looking over the minutes made by persons who
have put off this body hath sometimes revived in
me a thought how ages pass away, so this list may
probably revive a like thought in some when I and
the rest of the persons above named are centred in
another state of being. The Lord who was the guide of
my youth hath in tender mercies helped me hitherto ;
He hath healed my wounds, He hath helped me out of
grievous entanglements ; He remains to be the strength,
of my life ; to whom I desire to devote myself in time
and in eternity.

‘‘ToHN WOOLMAN.”

In the twelfth month, 1771, he acquainted this meet-
ing that he found his mind drawn towards a religious
visit to Friends in some parts of England, particularly

Testimony from Burlington M.M. 261

in Yorkshire. In the first month, 1772, he obtained our
certificate, which was approved and indorsed by our
Quarterly Meeting and by the Half-Year’s Meeting of
ministers and elders at Philadelphia. He embarked on
his voyage in the fifth month, and arrived in London in
the sixth month following, at the time of their Annual
Meeting in that city. During his short visit to Friends
in that kingdom, we are informed that his services were
acceptable and edifying. In his last illness he uttered
many lively and comfortable expressions, being ‘“re-
signed, having no will either to live or die,” as appears
by the testimony of Friends at York in Great Britain, in
the suburbs whereof, at the house of our friend Thomas
Priestman, he died of the small-pox, on the 7th of the
tenth month, 1772, and was buried in Friends’ burial-
ground in that city, on the gth of the same, after a solid
meeting held on the occasion at their great meeting-
house. He was aged near fifty-two, having been a
minister upwards of thirty years, during which time he
belonged to Mount Holly particular meeting, which he
diligently attended when at home and in health of body,
and his labours of love and pious care for the prosperity
of Friends in the blessed truth we hope may not be
forgotten, but that his good works may be remembered
to edification.

Signed in and by order of the said meeting, by

SAMUEL ALLISON, Clerk.

Read and approved at our Quarterly Meeting, held at
Burlington the 29th of the eighth month, 1774.

Signed by order of the said meeting,

DANIEL SMITH, Clerk.

A WORD’ OF REMEMBRANCE AND CAUTION
TO THE RICH.

[First printed in 1793. ]

SECTION I.

EALTH desired for its own sake obstructs the

““Increase of virtue, and large possessions in the
hands of selfish men have a bad tendency, for by their
means too small a number of people are employed in
useful things, and some of them are necessitated to
labour too hard, while others would want business to
earn their bread, were not employments invented which,
having no real usefulness, serve only to please the vain
mind.

Rents on lands are often so high that persons of but
small substance are straitened in taking farms, and while
tenants are healthy and prosperous in business, they
often find occasion to labour harder than was intended
by our gracious Creator. Oxen and horses are often
seen at work when, through heat and too much labour,
their eyes and the motions of their bodies manifest
that they are oppressed. Their loads in wagons are
frequently so heavy that when weary with hauling them
far, their drivers find occasion in going up hills, or
through mire, to get them forward by whipping. Many
poor people are so thronged in their business that it is

262

A Word of Remembrance, etc., to the Rich. 263

difficult for them to provide shelter for their cattle
against the storms. These things are common when in
health, but through sickness and inability to labour,
through loss of cattle, and miscarriage in business,
many are so straitened that much of their increase goes
to pay rent, and they have not wherewith to buy what
they require.

Hence one poor woman, in providing for her family
and attending the sick, does as much business as would
for the time be suitable employment for two or three ;
and honest persons are often straitened to give their
children suitable learning. The money which the
wealthy receive from the poor, who do more than a
proper share of business in raising it, is frequently paid
to other poor people for doing business which is foreign
to the true use of things.) Men who have large estates
and live in the spirit of charity ; who carefully inspect
the circumstances of those who occupy their estates,
and, regardless of the customs of the times, regulate
their demands agreeably to universal love, being
righteous on principle, do good to the poor without
placing it to an act of bounty. Their example in avoid-
ing superfluities tends to excite moderation in others ;
their uprightness in not exacting what the laws and
customs would support them in tends to open the
channel to moderate labour in useful affairs, and to
discourage those branches of business which have not
their foundation in true wisdom.

To be busied in that which is but vanity and serves
only to please the insatiable mind, tends to an alliance
with those who promote that vanity, and is a snare in
which many poor tradesmen are entangled. To be em-
ployed in things connected with virtue is most agreeable
with the character and inclinations of an honest man.
While industrious, frugal people are borne down with

264 Appendix.

poverty, and oppressed with too much labour in useful
things, the way to apply money without promoting
pride and vanity remains open to such as truly sym-
pathise with them in their various difficulties.

Section II.

The Creator of the earth is the owner of it. He gave
us being thereon, and our nature requires nourishment
from the produce of it. He is kind and merciful to his
creatures ; and while they live answerably to the design
of their creation, they are so far entitled to convenient
subsistence that we may not justly deprive them of it.
By the agreements and contracts of our predecessors,
and by our own doings, some enjoy a much greater
share of this world than others ; and while those pos-
sessions are faithfully improved for the good of the
whole, it agrees with equity ; but he who, with a view
to self-exaltation, causeth some to labour immoderately,
and with the profits arising therefrom employs others in
the luxuries of life, acts contrary to the gracious designs
of Him who is the owner of the earth; nor can any
possessions, either acquired or derived from ancestors,
justify such conduct. Goodness remains to be good-
ness, and the direction of pure wisdom is obligatory on
all reasonable creatures.

Though the poor occupy our estates by a bargain, to
which they in their poor circumstances agree, and we
may ask even less than a punctual fulfilling of their
agreement, yet if our views are to lay up riches, or to
live in conformity to customs which have not their foun-
dation in the truth, and our demands are such as require
from them greater toil or application to business than is
consistent with pure love, we invade their rights as
inhabitants of a world of which a good and gracious
God is the proprietor, and under whom we are tenants.

A Word of Remembrance, etc. to the Rich. 265

Were all superfluities and the desire of outward
greatness laid aside, and the right use of things univer-
sally attended to, such a number of people might be
employed in things useful as that moderate labour with
the blessing of Heaven would answer all good purposes,
and a sufficient number would have time to attend to
the proper affairs of civil society.

Secrion III.

While our spirits are lively, we go cheerfully through
business ; either too much or too little action is tiresome,
but a right portion is healthful to the body and agree-
able to an honest mind.

Men who have great estates stand in a place of trust ;
and to have it in their power to live without difficulty
in that manner which occasions much labour, and at the
same time to confine themselves to that use of things
prescribed by our Redeemer, and confirmed by His
example and the examples of many who lived in the
early age of the Christian church, that they may more
extensively relieve objects of charity, requires close
attention to Divine love.

Our gracious Creator cares and provides for ali his
creatures. His tender mercies are over all his works,
and so far as true love influences our minds, so far we
become interested in his workmanship and feel a desire
to make use of every opportunity to lessen the distresses
of the afflicted and to increase the happiness of the
creation. Here we have a prospect of one common
interest from which our Own is inseparable, so that to
turn all we possess into the channel of universal love
becomes the business of our lives.

Men of large estates, whose hearts are thus enlarged,
are like fathers to the poor ; and in looking over their
brethren in distressed circumstances, and considering

260 Appendix.

their own more easy condition, they find a field for
humble meditation, and feel the strength of the obliga-
tions they are under to be kind and tender-hearted
towards them. Poor men, eased of their burdens and
released from too close an application to business, are
enabled to hire assistance, to provide well for their
cattle, and to find time to perform those duties among
their neighbours which belong to a well-guided social
life. When the latter reflect on the opportunity such
had to oppress them, and consider the goodness of their
conduct, they behold it lovely and consistent with
brotherhood ; and as the man whose mind is conformed
to universal love hath his trust settled in God and finds
a firm foundation in any changes or revolutions that
happen among men, so also the goodness of his conduct
tends to spread a kind, benevolent disposition in the
world.

SEcTION IV.

Our blessed Redeemer, in directing us how to con-
duct ourselves one towards another, appeals to our
own feelings : “ Whatsoever ye would that men should
do to you, do ye even so to them.” Now, when some
who have never experienced hard labour themselves
live in fulness on the labour of others, there is often a
danger of their not having a tight feeling of the labour-
ers’ condition, and of being thereby disqualified to judge
candidly in their case, not knowing what they them-
selves would desire, were they to labour hard from one
year to another to raise the necessaries of life, and pay
high rent besides. It is good for those who live in ful-
ness to cultivate tenderness of heart, and to improve
every Opportunity of being acquainted with the hard-
ships and fatigues of those who labour for their living ;
and thus to think seriously with themselves, Am I

A Word of Remembrance, etc., to the Rich. 267

influenced by true charity in fixing all my demands ?
Have I no desire to support myself in expensive cus-
toms, because my acquaintances live in such customs ?

If a wealthy man, on serious reflection, finds a witness
in his own conscience that he indulges himself in some
expensive customs which might be omitted consistently
with the true design of living, and which, were he to
change places with those who occupy his estate, he
would desire to be discontinued by them ; whoever is
thus awakened will necessarily find the injunction bind-
ing: “ Do ye even so to them.” Divine love imposeth
no rigorous or unreasonable commands, but graciously
points out the spirit of brotherhood and the way to
happiness, in attaining which it is necessary that we
relinquish all that is selfish.

SECTION V.

To enforce the duty of tenderness to the poor, the
inspired law-giver referred the children of Israel to their
own experience: ‘Ye know the heart of a stranger,
seeing ye were strangers in the land of Egypt.” He
who hath been a stranger among unkind people, or
under the government of those who were hard-hearted,
has experienced this feeling ; but a person who hath
never felt the weight of misapplied power comes not to
this knowledge but by an inward tenderness, in which
the heart is prepared to sympathise with others.

Let us reflect on the condition of a poor innocent
man, on whom the rich man, from a desire after wealth
and luxuries, lays heavy burdens ; when this labourer
looks over the cause of his heavy toil and considers that
it is laid on him to support that which hath no founda-
tion in pure wisdom, we may well suppose that an
unéasiness ariseth in his mind towards one who might
without any inconvenience deal more favourably with

208 Appendix.

him. When he considers that by his industry his fellow-
creature is benefited, and sees that this wealthy man is
not satisfied with being supported in a plain way, but
to gratify a desire of conforming to wrong customs
increaseth to an extreme the labours of those who
occupy his estate, we may reasonably judge that he will
think himself unkindly used. When he considers that
the proceedings of the wealthy are agreeable to the
customs of the times, and sees no means of redress in
this world, how will the sighings of this innocent person
ascend to the throne of that great and good Being who
created all, and who hath a constant care over his
creatures! He who toils year after year to furnish
others with wealth and superfluities, until by overmuch
labour he is wearied and oppressed, understands the
meaning of that language, “ Ye know the heart of a
stranger, seeing ye were strangers in the land of Egypt.”

Many at this day who know not the heart of a stranger
indulge themselves in ways of life which occasion more
labour than Infinite Goodness intends for man, and yet
compassionate the distresses of such as come directly
under their observation; were these to change circum-
stances awhile with their labourers, were they to pass
regularly through the means of knowing the heart of a
stranger and come to a feeling knowledge of the straits
and hardships which many poor innocent people pass
through in obscure life; were these who now fare
sumptuously every day to act the other part of the
scene until seven times had passed over them and
return again to their former states, I believe many of
them would embrace a less expensive life, and would
lighten the heavy burdens of some who now labour out
of their sight, and who pass through straits with which
they are but little acquainted. To see their fellow-
creatures under difficulties to which they are in no

A Word of Remembrance, etc., to the Rich, 269

degree accessory tends to awaken tenderness in the
minds of all reasonable people ; but if we consider the
condition of those who are depressed in answering our
demands, who labour for us out of our sight while we
pass our time in fulness, and consider also that much
less than we demand would supply us with things really
useful, what heart wili not relent, or what reasonable
man can refrain from mitigating that grief of which he

himself is the cause, when he may do so without incon-
venience ?

Section VI.

If more men were usefully employed, and fewer ate
bread as a reward for doing that which is not useful,
food and raiment would on a reasonable estimate be
more in proportion to labour than they are at present ;
for if four men working eight hours per day can do a
portion of labour in a certain number of days, then five
men equally capable may do the same business in the
same time by working only six hours and twenty-four
minutes per day. In proceeding agreeably to sound
wisdom, a small portion of daily labour might suffice to
keep a proper stream gently circulating through all the
channels of society; and this portion of labour might be
so divided and taken in the most advantageous parts
of the day that people would not have that plea for the
use of strong liquors which they have at present. Pie
quantity of spirituous liquors imported and made in
our country is great ; nor can so many thousand hogs-
heads of it be drunk every year without having a power-
ful effect on our habits and morals.

People spent with much labour often take strong
liquor to revive them. The portion of the necessaries
of life is such that those who support their families by
day labour find occasion to labour hard, and many of

270 Appendix.

them think strong drink a necessary part of their en-
tertainment.

When people are spent with action and take these
liquors not only as a refreshment from past labours, but
also to enable them to go on without giving sufficient
time to.recruit by resting, it gradually turns them from
that calmness of thought which attends those who ap-
ply their hearts to true wisdom. That the spirits being
scattered by too mnch bodily motion and again revived
by strong drink makes a person unfit for Divine medi-
tation, I suppose will not be denied; and as multitudes
of people are in this practice who do not take so much
as to hinder them from managing their affairs, this cus-
tom is strongly supported; but as through Divine
goodness I have found that there is a more quiet, calm,
and happy way intended for us to walk in, I am en-
gaged to express what I feelin my heart concerning it.
As cherishing the spirit of love and meekness belongs
to the family of Jesus Christ, so to avoid those things
which are known to work against it is an indispensable
duty. Every degree of luxury of what kind soever, and
every demand for money inconsistent with Divine
order, hath some connection with unnecessary labour.
By too much labour the spirits are exhausted, and nature
craves help from strong drink ; and the frequent use of
strong drink works in opposition to the celestial influ-
ence on the mind. There is in the nature of people
some degree of likeness with that food and air to which
they have been accustomed from their youth ; this fre-
quently appears in those who, by a separation from
their native air and usual diet, grow weak and unhealthy
for want of them; nor is it reasonable to suppose. that
so many thousand hogsheads of fiery liquor can be
drunk every year and the practice continued from age
to age without altering in some degree the natures of

A Word of Remembrance, etc., to the Rich. 271%

men and rendering their minds less apt to receive the
pure truth in the love of it.

As many who manifest some regard to piety in degree
conform to those ways of living and of collecting wealth
which increase labour beyond the bounds fixed by
Divine wisdom, my desire is that they may so consider
the connection of things as to take heed lest by exacting
of poor men more than is consistent with universal
righteousness they promote that by their conduct which
in word they speak against. To treasure up wealth for
another generation by means of the immoderate labour of
those who in some measure depend upon us is doing evil
at present without knowing that wealth thus gathered
may not be applied to evil purposes when we are gone.
To labour hard or cause others to do so that we may
live conformably to customs which Christ our Redeemer
discountenanced by his example in the days of his flesh,
and which are contrary to Divine order, is to manure
a soil for propagating an evil seed in the earth. They
who enter deeply into these considerations and live
under the weight of them will feel these things so heavy
and their ill effects so extensive that the necessity of
attending singly to divine wisdom will be evident ; and
will thereby be directed in the right use of things in
opposition to the customs of the times; and will be
supported to bear patiently the reproaches attending
singularity. To conform a little strengthens the hands
of those who carry wrong customs to their utmost
extent ; and the more a person appears to be virtuous
and heavenly-minded, the more powerfully does his
conformity operate in favour of evil-doers. Lay aside
the profession of a pious life, and people expect little or
no instruction from the example ; but while we profess
in all cases to live in constant opposition to that which
is contrary to universal righteousness, what expressions

272 Appendix.

are equal to the subject, or what language is sufficient
to set forth the strength of the obligations we are under
to beware lest by our example we lead others astray !

Section VII.

If by our wealth we make our children great, without
a full persuasion that we could not bestow it better, and
thus give them power to deal hardly with others more
virtuous than they, it can after death give us no more
satisfaction than if by this treasure we had raised others
above our own, and had given them power to oppress
them.

Did a man possess as much land as would suffice for
twenty industrious frugal people, and supposing that
being the lawful heir to it, he intended to give this great
estate to his children ; yet if he found on research into
the title that one-half of this estate was the undoubted
right of a number of poor orphans, who as to virtue and
understanding appeared to him as hopeful as his own
children, the discovery would give him an opportunity
to consider whether he was attached to any interest ©
distinct from the interest of those orphans.

Some of us have estates sufficient for our children, |
and as many more to live upon, if they all employed
their time in useful business, and lived in that plainness
which becomes the true disciples of Christ; and we
have no reason to believe that our children will be more
likely to apply them to benevolent purposes than would
some poor children with whom we are acquainted ; and
yet did we believe that after our decease our estates
would go equally among our children and the children
of the poor, it would be likely to give us uneasiness.
This may show to a thoughtful person that to be
redeemed from all the remains of selfishness, to have a
universal regard to our fellow-creatures, and to love

A Word of Remembrance, etc., to the Rich. 273

them as our Heavenly Father loves them, we must con-
stantly attend to the influence of his at

When our hearts are enlarged to contemplate the
nature of Divine love, we behold it harmonious ; but if
we attentively consider that moving of selfishness which
makes us uneasy at the apprehension of that which is in
itself reasonable, and which, when separated from all
previous conceptions and expectations, appears so, we
see an inconsistency in it, for the subject of such un-
easiness is future, and will not affect our children until
we are removed into that state of being in which there
is no possibility of our taking delight in anything con-
trary to the pure principle of universal love.

As that natural desire of superiority in us, when given
way to, extends to such of our favourites as we expect
will succeed us ; and as the grasping after wealth and
power for them adds greatly to the burdens of the poor,
and increaseth the evil of covetousness in this age,—I
have often desired that in looking towards posterity we
may remember the purity of that rest which is prepared
for the Lord’s p2ople ; the impossibility of our taking
pleasure in anything distinguishable from universal
righteousness ; and how vain and weak it is to give
wealth and power to those who appear unlikely to apply
it to the general good when we are gone.

As Christians, all we possess is the gift of God, and in
the distribution of it we act as his stewards ; it becomes
us therefore to act agreeably to that. Divine wisdom
which He graciously gives to his servants. If the steward
of a great family takes that with which he is intrusted,
and bestows it lavishly on some to the injury of others
and to the damage of his employer, he degrades himself

-and becomes unworthy of his office.

The true felicity of man in this life and in that which

is to come, is in being inwardly united to the Fountain

19

274 Appendix.

of universal love and bliss. "When we provide for pos-
terity, and make settlements which will not take effect
until after we are centred in another state of being, if
we therein knowingly act contrary to universal love and
righteousness, such conduct must arise from a false,
selfish pleasure ; and if, after such settlements, our wills
continue to stand in opposition to the Fountain of uni-
versal light and love, will there not be an impassable
gulf between the soul and true felicity? But if after
such settlement, and when too late for an alteration, we
attain to that purified state which our Redeemer prayed
his Father that his people might attain to, of being
united to the Father and to the Son, must not a sincere
repentance for all things done in a will separate from
universal love, precede this inward sanctification ? And
though in such depth of repentance and reconciliation
all sins may be forgiven, can we reasonably suppose
that our partial determinations in favour of those whom
we selfishly loved will then afford us pleasure ?

Section VIII.

To labour for an establishment in Divine love, in
which the mind is disentangled from the power of dark-
ness, is the great business of man’s life; the collecting |
of riches, covering the body with fine wrought, costly |
apparel, and having magnificent furniture, operate
against universal love and tend to feed self, so that
it belongs not to the children of the light to desire these
things. He who sent ravens to feed Elijah in the
wilderness, and increased the poor woman’s small re- |
mains of meal and oil, is now as attentive as ever to the
necessities of his people. When He saith unto his
people, ‘“Ye are my sons and daughters,” no greater
happiness can be desired by them, who know how
gracious a Father He is.

A Word of Remembrance, etc., to the Rich. ‘275

The greater part of the necessaries of life are so far
perishable that each generation hath occasion to labour
for them ; and when we look towards a succeeding age
with a mind influenced by universal love, instead of
endeavouring to exempt some from those cares which
necessarily relate to this life, and to give them power
to oppress others, we desire that they may all be the
Lord’s children and live in that humility and order be-
coming his family. Our hearts, being thus opened and
enlarged, will feel content with a state of things as
foreign to luxury and grandeur as that which our
Redeemer laid down as a pattern.

By desiring wealth for the power and distinction it
gives, and gathering it on this motive, a person may
become rich; but his mind being moved by a draught
distinguishable from the drawings of the Father, he
cannot be united to the heavenly society, where God
is the strength of our life. “It is easier,” saith our

Saviour, “ for a camel to go through the eye of a needle |
than for a rich man to enter the kingdom of God.” |

Here our Lord uses an instructive similitude, for as a
camel while in that form cannot pass through the eye
of a needle, so a man who trusteth in riches, and holds
them for the sake of the power and distinction attending
them, cannot in that spirit enter into the kingdom. Now
every part of a camel may be so reduced as to pass
through a hole as small as the eye of a needle ; yet such
is the bulk of the creature and the hardness of its bones
and teeth, that it could not be so reduced without much
labour ; so must man cease from that spirit which craves
riches, and be brought into another disposition before
he inherits the kingdom, as effectually as a camel must
be changed from the form of a camel in passing through
the eye of a needle.

When our Saviour said to the rich youth, “Go, sell

276 Appendix.

what thou hast, and give to the poor,” though un-
doubtedly it was his duty to have done so, yet to enjoin
the selling of all as a duty on every true Christian would
be to limit the Holy One. Obedient children, who are
intrusted with much outward substance, wait for wisdom
to dispose of it agreeably to his will, “in whom the
fatherless find mercy.” It may not be the duty of every
one to commit at once their substance to other hands,
but rather from time to time to look round among the
numerous branches of the great family as the stewards
of Him who provides for the widows and fatherless ;
but as disciples of Christ, although intrusted with much
goods, they may not conform to sumptuous or luxurious
living ; for, as He lived in perfect plainness and sim-
plicity, the greatest in his family cannot by virtue of his
station claim a right to live in worldly grandeur without
contradicting him who said, “It is enough for the disciple
to be as his Master.”

When our eyes are so single as to discern the selfish
spirit clearly, we behold it the greatest of all tyrants.
Many thousand innocent people under some of the
Roman emperors, being confirmed in the truth of
Christ’s religion by the powerful effects of his Holy
Spirit upon them, and scrupling to conform to heathenish |
rites, were put to death by various kinds of cruel and
lingering torments, as is largely set forth by Eusebius.

Now, if we single out Domitian, Nero, or any other
of the persecuting emperors, the man, though terrible
in his time, will appear as a tyrant of small consequence
compared with this selfish spirit ; for, though his bounds
were large, yet a great part of the world was out of his
reach ; and though he grievously afflicted the bodies of
innocent people, yet the minds of many were divinely
supported in their greatest agonies, and being faithful
unto death they were delivered from his tyranny. His

A Word of Remembrance, etc. to the Rich. 277

reign, though cruel for a time, was soon over ; and he in
his greatest pomp appears to have been a slave to a
selfish spirit.
‘Fhus-tyranry 2 r iseth~up~and’s6on
shas-an-end;-but if we consider the numerous oppres-
sions in many states, and the calamities occasioned by
contending nations in various countries and ages of the
world, and remember that selfishness hath been the
original cause of them all; if we consider that those
who are unredeemed from this selfish spirit not only
‘afflict others but are afflicted themselves, and have no
real quietness in this life nor in futurity, but, according
to the sayings of Christ, have their portion “ where
the worm dieth not and the fire is not quenched” ; if
we consider the havoc that is made in this age, and
how numbers of people are hurried on, striving to col-
lect treasure to please that mind which wanders from
perfect resignedness, and in that wisdom which is
- foolishness with God are perverting the true use of
things, labouring as in the fire, contending with one
another even unto blood, and exerting their power to
support ways of living foreign to the life of one wholly
crucified to the world ; if we consider what great num-
bers of people are employed in preparing implements
of war, and the labour and toil of armies set apart for
protecting their respective territories from invasion,
and the extensive miseries which attend their engage-
ments; while they who till the land and are employed
in other useful things in supporting not only themselves
but those employed in military affairs, and also those who
own the soil, have great hardships to encounter through
too much labour ; while others, in several kingdoms, are
busied in fetching men to help to labour from distant
parts of the world, to spend the remainder of their lives
in the uncomfortable condition of slaves, and that self

emeenty

278 Appendix.

is the bottom of these proceedings ;— amidst all this
confusion, and these scenes of sorrow and distress, can
we remember that we are the disciples of the Prince of
Peace, and the example of humility and plainness which
He set for us, without feeling an earnest desire to be
disentangled from everything connected with selfish cus-
toms in food, in raiment, in houses, and in all things
else? That being of Christ’s family, and walking as
He walked, we may stand in that uprightness wherein
man was first made, and have no fellowship with those
inventions which men in their fallen wisdom have’
sought out. |

SECTION IX.

The way of carrying on wars common in the world is so
far distinguishable from the purity of Christ’s religion
that many scruple to join in them. Those who are
so redeemed from the love of the world as to possess
nothing in a selfish spirit have their “life hid with
Christ in God,” and He preserves them in resigned-
ness, even in times of commotion.

As they possess nothing but what pertains to his
family, anxious thoughts about wealth or dominion |
have little or nothing in them on which to work ; and
they learn contentment in being disposed of according
to his will who, being omnipotent and always mindful
of his children, causeth all things to work for their
good ; but when that spirit works which loves riches,
and in its working gathers wealth and cleaves to
customs which have their root in self-pleasing, what-
ever name it hath it still desires to defend the treasures
thus gotten. This is like a chain in which the end of |
one link encloseth the end of another. The rising up |
of a desire to obtain wealth is the beginning ; this de-
sire being cherished, moves to action ; and riches thus

A Word of Remembrance, etc., to the Rich. 279

gotten please self; and while self has a life in them it
desires to have them defended. Wealth is attended
with power, by which bargains and proceedings con-
trary to universal righteousness are supported ; and
hence oppression, carried on with worldly policy and
order, clothes itself with the name of justice and be-
comes like a seed of discord in the soul. And asa
spirit which wanders from the pure habitation prevails,
so the seeds of war swell and sprout and grow and be-
come strong until much fruit is ripened. Then cometh
the harvest spoken of by the prophet, which “is a heap
in the day of grief and desperate sorrows.” Oh that we
who declare against wars, and acknowledge our trust to
be in God only, may walk in the light, and therein ex-
amine our foundation and motives in holding great
estates! May we look upon our treasures, the furni-
ture of our houses, and our garments, and try whether
the seeds of war have nourishment in these our pos-
sessions. Holding treasures in the self-pleasing spirit
is a strong plant, the fruit whereof ripens fast. A day
of outward distress is coming, and Divine love calls
to prepare against it.

SECTION X.

“The heaven, even the heavens, are the Lord’s; but
the earth hath he given to the children of men.” As
servants of God our land or estates we hold under Himas.
his gifts ; and in applying the profits it is our duty to act
consistently with the designs of our Benefactor. Im-
perfect men may give from motives of misguided. affec-
tion, but perfect wisdom and goodness gives agreeably
* to his own nature; nor is this gift absolute, but con-
ditional, for us to occupy as dutiful children and not
otherwise ; for He alone is the true proprietor. ‘‘ The
world,” said He, ‘is mine, and the fulness thereof.” The

280 Appendix.

inspired lawgiver directed that such of the Israelites as
sold their inheritance should sell it for a term only, and
that they or their children should again enjoy it in the
year of jubilee, settled on every fiftieth year. “The
land shall not be sold forever, for the land is mine,
saith the Lord, for ye are strangers and sojourners with
me.’ This was designed to prevent the rich from
oppressing the poor by too much engrossing the land ;
and our blessed Redeemer said, “ Till heaven and earth
pass, one jot or one tittle shall in no wise pass from the
law, till all be fulfilled.”

When Divine love takes place in the hearts of any
people, and they steadily act in a principle of universal
righteousness, then the true intent of the law is ful-
filled, though their outward modes of proceeding may
be various ; but when men are possessed by that spirit
hinted at by the prophet, and, looking over their wealth
say in their hearts, ‘‘Have we not taken to us horns by
our own strength ?” they deviate from the Divine law
and do not count their possessions so strictly God’s,
nor the weak and poor entitled to so much of the in-
crease thereof, but that they may indulge their desires
in conforming to worldly pomp. Thus when house is
joined to house and field laid to field, until there is no
place, and the poor are thereby straitened, though this
is done by bargain and purchase, yet so far as it, stands
distinguished from universal love, so far that woe pre-
dicted by the prophet will accompany their proceed-
ings. As He who first founded the earth was then the
true proprietor of it, so He still remains, and though
He hath given it to the children of men, so that multi-
tudes of people have had their sustenance from it while
they continued here, yet He hath never alienated it,
but his right is as good as at first; nor can any apply
the increase of their possessions contrary to universal

A Word of Remembrance, etc., to the Rich, 281

love, nor dispose of lands in a way which they know
tends to exalt some by oppressing others, without being
justly chargeable with usurpation.

SECTION XI.

If we count back one hundred and fifty years and
compare the inhabitants of Great Britain with the nations
of North America on the like compass of ground, the
latter, I suppose, would bear a small proportion to the
former. On the discovery of this fertile continent many
of those thickly settled inhabitants coming over, the
natives at first generally treated them with kindness ;
and as they brought iron tools and a variety of things
for man’s use, they gladly embraced the opportunity of
traffic and encouraged these foreigners to settle ; I
speak only of improvements made peaceably.

Thus our Gracious Father, who beholds the situation
of all his creatures, hath opened a way for a thickly
settled land; now if we consider the turning of God’s
hand in thus far giving us some room in_ this continent,
and that the offspring of those ancient possessors of the
country, in whose eyes we appear as new-comers, are yet
owners and inhabitants of the land adjoining us, and that
their way of life, requiring much room, hath been trans-
mitted to them from their predecessors and probably
settled by the custom of a great many ages, we may see
the necessity of cultivating the lands already obtained of
them and applying the increase consistently with true
wisdom so as to accommodate the greatest number of
people, before we have any right to plead, as members
of the one great family, the equity of their assigning to
us more of their possessions and living ina way requiring
less room.

Did we all walk as became the followers of our blessed
Saviour, were all the fruits of the country retained in it

282 Appendix,

which are sent abroad in return for strong drink, costly
array, and other luxuries, and the labour and expense of
importing and exporting applied to husbandry and use-
ful trades, a much greater number of people than now
reside here might, with the Divine blessing, live comfor-
tably on the lands already granted us by those ancient
possessors of the country. If we faithfully serve God,
who has given us such room in this land, I believe He
will make some of us useful among the natives, both in
publishing the doctrines of his Son, our Saviour, and in
pointing out to them the advantages of cultivating the
earth ; while people are so much more thickly settled in
some parts than others, a trade in some serviceable
articles may be to mutual advantage and may be carried
on with much more regularity and satisfaction to a
sincere Christian than trade now generally is.

One person continuing to live contrary to true wis-
dom commonly draws others into connection with him,
and when these embrace the way the first hath chosen,
their proceedings are like a wild vine, which, springing
from a single seed and growing strong, its branches
extend, and their little tendrils twist round all herbs
and boughs of trees within their reach, and are so
braced and locked in that without much labour and
great strength they are not disentangled. Thus these
customs, small in their beginning, as they increase pro-
mote business and traffic, and many depend on them
for a living ; but it is evident that all business which
hath not its foundation in true wisdom is not becoming
a faithful follower of Christ, who loves God not only with
all his heart, but with all his strength and ability, And
as the Lord is able and will support those whose hearts
are perfect towards Him in a way agreeably to his un-
erring wisdom, it becomes us to meditate on the privi-
leges of his children, to remember that ‘where the

A Word of Remembrance, etc., to the Rich, 283

spirit of the Lord is, there is liberty,” and that in join-
ing to customs which we know are wrong there is a de-
parting from his government and a certain degree of
alienation from Him. Some well-inclined people are
entangled in such business, and at times may have a
desire of being freed from it; our ceasing from these
things may therefore be made helpful to them ; and
though for a time their business may fail, yet if they
humbly ask wisdom of God and are truly resigned to.
Him, He will not fail them nor forsake them. He who
created the earth and hath provided sustenance for
millions of people in past ages is as attentive to the
necessities of his children as ever. To press forward to:
perfection is our duty ; and if herein we lessen a busi-
ness by which some poor people earn their bread, the
Lord who calls to cease from those things will take
care of those whose business fails by it, if they
sincerely seek Him. If the connection we have with
the inhabitants of these provinces, and our interest
considered as distinct from others, engage us to promote:
plain living in order to enrich our country, though a
plain life is in itself best, yet by living plain in a selfish
spirit we advance not in true religion.

Divine love which enlarges the heart towards man-
kind universally is that alone which stops every corrupt.
stream and opens those channels of business and com-
merce in which nothing runs that is not pure, and so
establishes our goings that when in our labours we medi-
tate on the universal love of God and. the harmony of
holy angels, the serenity of our minds may never be
clouded by remembering that some part of our employ-
ments tends to support customs which have their foun-
dation in the self-seeking spirit.

284 Appendix.

SEcTION XII

While our minds are prepossessed in favour of customs
distinguishable from perfect purity, we are in danger of
not attending with singleness to that light which opens
to our view the nature of universal righteousness.

In the affairs of a thickly settled country are variety
of useful employments besides tilling the earth ; so that
for some men to have more land than is necessary to
build upon and to answer the occasions of their families
may consist with brotherhood ; and from the various
gifts which God hath bestowed on those employed in
husbandry, for some to possess and occupy much more
than others may likewise so consist : but when any, on
the strength of their possessions, demand.such rent or
interest as necessitates their tenants to a closer appli-
cation to business than our merciful Father designed for
us, it puts the wheels of perfect brotherhood out of order
and leads to employments the promoting of which be-
longs not to the family of Christ, whose example in all
points being a pattern of wisdom, the plainness and
simplicity of his outward appearance may well make us
ashamed to adorn our bodies with costly array or
treasure up wealth by the least oppression.

Though by claims grounded on prior possession great
inequality appears among men ; yet the instructions of
the Great Proprietor of the earth are necessary to be
attended to in all our proceedings as possessors or
claimers of the soil. ‘The steps of a good man are
ordered of the Lord,” and those who are thus guided
and whose hearts are enlarged in his love give directions.
concerning their possessions agreeably thereto; and
that claim which stands on universal righteousness is a
good right ; but the continuance of that right depends
on properly applying the profits thereof. The word

-“‘right”” commonly relates to our possessions. We say,

A Word of Remembrance, etc., to the Rich. 285,

a right of propriety to such a division of a province, or a
clear, indisputable right to the land within certain
bounds. Thus this word is continued as a remem-
prancer of the original intent of dividing the land by
boundaries, and implies that it was equitably or rightly
divided, that is, divided according to righteousness. In
this—that is, in equity and righteousness—consists the
strength of our claim. If we trace an unrighteous claim
and find gifts or grants proved by sufficient seals and
witnesses, it gives not the claimant a right; for that
which is opposite to righteousness is wrong, and the
nature of it must be changed before it can be right.
Suppose twenty free men, professed followers of
Christ, discovered an island, and that they with their
wives, independent of all others, took possession of it
and, dividing it equally, made improvements and multi-
plied ; suppose these first possessors, being generally
influenced by true love, did with paternal.regard look
over the increasing condition of the inhabitants, and,.
near the end of their lives, gave such directions concern-
ing their respective possessions as best suited the
convenience of the whole and tended to preserve love
and harmony ; and that their successors in the continued.
increase of people generally followed their pious example
and pursued means the most effectual to keep oppres-
sion out of their island; but that one of these first
settlers, from a fond attachment to one of his numerous.
sons, no more deserving than the rest, gives the chief of
his lands to him, and by an instrument sufficiently wit-
nessed strongly expressed his mind and will ;—suppose
this son, being landlord to his brethren and nephews,
demands such a portion of the fruits of the earth as may
supply himself, his family, and some others, and that
these others thus supplied out of his store are employed
in adorning his building with curious engravings and

286 Appendix.

paintings, preparing carriages to ride in, vessels for his
house, delicious meats, fine wrought apparel and furni-
ture, all suiting that distinction lately arisen between him
and the other inhabitants’; and that, having the absolute
disposal of these numerous improvements, his power so
increaseth that in all conferences relative to the public
affairs of the island these plain, honest men, who are
zealous for equitable establishments, find great difficulty
in proceeding agreeably to their righteous inclinations ;
—suppose this son, from a fondness to one of his child-
ren, joined with a desire to continue this grandeur under
his own name, confirms the chief of his possessions to
him, and thus for many ages there is one great landlord
over near a twentieth part of this island, and the rest are
poor oppressed people, to some of whom, from the
manner of their education, joined with a notion of the
greatness of their predecessors, labour is disagreeable ;
who therefore, by artful applications to the weakness,
unguardedness, and corruptions of others in striving
to get a living out of them, increase the difficulties |
among them, while the inhabitants of other parts,
who guard against oppression and with one consent :
train up their children to frugality and useful labour,
live more harmoniously ; if we trace the claims of the
ninth or tenth of these great landlords down to the first
possessor, and find the claim supported throughout by
instruments strongly drawn and witnessed, after all we
could not admit a belief into our hearts that he had a
right to so great a portion of land after such a numerous
increase of inhabitants.

The first possessor of that twentieth part held no
more, we suppose, than an equitable portion ; but when
the Lord, who first gave these twenty men possession of —
this island unknown to all others, gave being to numer-
ous people who inhabited the twentieth part, whose

A Word of Remembrance, etc., to the Rich. 287

natures required the fruits thereof for their sustenance,
this great claimer of the soil could not have a right to
- the whole to dispose of it in gratifying his irregular de-
sires; but they, as creatures of the Most High God,
Possessor of heaven and earth, had a right to part of
what this great claimer held, though they had no in-
struments to confirm their right. Thus oppression in
the extreme appears terrible; but oppression in more
refined appearances remains to be oppression, and when
the smallest degree of it is cherished it grows stronger
and more extensive.

To labour for a perfect redemption from this spirit of
oppression is the great business of the whole family of
Christ Jesus in this world.

THE END.

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ADDENDA,

CONTAINING

NOTE ON DESCENDANTS OF JOHN WOOLMAN,
LETTERS OF JOHN WOOLMAN,
LETTERS OF ESTHER TUKE,
EXTRACT FROM THOS, PRIESTMAN’S JOURNAL,
BIBLIOGRAPHY,

INDEX.

DESCENDANTS OF JOHN WOOLMAN.

The following letter, which appeared tm the FRIENDS’
INTELLIGENCER, Philadelphia, of Tenth Month 21st, 1899,
will, doubtless, be of interest to the readers of THE JOURNAL.

To the Editors, FRIENDS’ INTELLIGENCER.

In the Intelligencer of Tenth Month 7th, it is stated in
the report of the Woodstown Friends’ Association that
but one descendant of John Woolman is now living.

John Woolman had but one child to grow to matu-_
rity—a daughter, who married John Comfort. They |
had five sons and one daughter. All of them married
and left children. One only of that generation is now

living ; but the others left numerous descendants.

Fallsington, Bucks County, Pa.

LETTERS.

From Yohn Woolman to his brother Abner Woolman."

Dear Brother,
I have remembered (since I left home) thee and

thy family very often with much nearness of love.

We are at Newport, and expect to go for Nantucket
soon, if way open. We have been fellowfeelers with
the afflicted, nor is any affliction too great to endure for
the Truth. This I own, and am labouring daily to be
found in that resignation.

I am pinched for time, but wanted to let thee know I

often thought of-you.
JOHN .WOOLMAN.
da. mo.
ry. bGzcsly Go.
For Abner Woolman.

* The following communication from Thomas Collins to George Stacey (copied
from the original letter with its enclosures, in possession of the Society of Friends,

J.ondon) will explain this letter and the next :—
Burlington, N.J., 9mo. 15, 1845.

JESTEEMED FRIEND, GEORGE STACEY,
The enclosed manuscript is a copy of a letter from John Woolman, the

eminent Christian traveller, At my urgent solicitation it was presented to me by
John Aaronson Woolman, an aged member of, Burlington Preparative Meeting of
Friends, now deceased.

I presented to our friend William Forster another letter written by John
Wooltan, less interesting in-matter, yet showing a specimen of his handwriting
and the smallness in size of his letters,—he, in his characteristic humanity, being

unwilling to burden Post Riders or their horses.
From thy friend and well-wisher,
THOMAS COLLINS.

A copy of a letter from John Woolman to his brother Abner Woolman is also

enclosed.

George Stacey, Philadelphia.
NoTe.—The Copy of the letter to John Woolman, Junr., isin facsimile size. It

consists of a thin sheet of paper, 6% by 43, written oblong, and folded to 2} by 22
and endorsed.
291

292 Addenda.

Ltrom Fohn Woolman to his cousin Fohn Wig |
mo,

London, ee 6. 1772)

I have often felt tender desires that my cousin John
Woolman may be preserved in a watchful frame of
mind, and know that which supports innocent youn
people against the snares of the wicked.

The deep tryals of thy Father, and his inward care fou
you are often in my rene ace, with some concern
that you his children may be acquainted with that
inward life to which his mind whilst among us was}

pstep gathered. :
Jonn Woo rman. |

For Fohn Woolman, Funr.

from Fohn Woolman to Fohn Welson.*
York, 22nd gmo., 1772.)

Beloved Friend,—When I followed the trade of a
Taylor I had a Feeling of that which pleased the proud
Mind in People, and growing uneasy was strengthened |
to leave off that which was superfluous in my Trade :
When I was at your House I believe I hada sense of
the Pride of People being gratified in some part of the
Business thou followest, and feel a Concern in pure
Love to endeavour thus to inform thee of.it. Christ
our Leader is worthy of being followed in his Leadings
at all Times, the Enemy gets many on his side ; O that
we may not be divided between the Two, but may be
wholly on the Side of Christ !

In true Love to you all I remain thy Friend.

|
}
|

; j.w.
To Fohn Wilson, Kendal, Son of Isaac.
* The letter which appears in The Journal (see p. 239) was written to Rachel

Wilson, mother of John Wilson, Copies of this, and the letter addressed to
John Wilson, are in the possession of the Society of Friends, London.

p Abst Hap nate oath. %
ae aay c ot patoaa ses we YFG prenines We
coe evhieyqit2- “Bae tai Owings: DUB: seco Ai

= = Dado ads Mz Bosutte matt Pela sie

teby Shia eailk has tedien adhe SBE: ab iP |
Gy eine» alco: (aes sicreanioy- vce! hj Wess, See apor a
it. Die. Bo). nai APNG ‘, viiu a8 ited 2g IGM: teht |
P32 mAbs oni ifs uate, Ls ae at ‘ah: ef Erssinit

a ol Dou ba os 7
hae is Bs Boe ree ’ vortanl
poy ie Die oy: aa it isnt ;
a Wicks: had: fica ae. i
f REE ta
‘Yin BaF aes
it ptt necraagated..
Pek Sian ~ - ge
Ta a
a he cos veal
eee =

Tah

Soe ae be is ts
wert: ~ adie is
ss pes peas

‘?

1 Nee Ap fare see 3
Sol ant i i : Me yous wu
ene

MEMORANDUM LEFT BY JOHN WOOLMAN.

The original (size 7}in. by 7$in.) was kindly lent for reproduction
by J. BEVAN BRAITHWAITE.

JOHN WOOLMAN died about a quarter past six in the morning of 4th day, the
7th of Tenth Month, 1772, the eighth day after making the above
MEMORANDUM on the 29th of Ninth Month, 1772.

» \Lelters. 293

From disther Tuke to a Friend, on the Tliness and Death
of Fohn Woolman.*

York, 14th of roth mo., 1772.

Dear Friend,—Under the humbling dispensation we
have lately passed through, my mind hath many times
been drawn near to thee; and after the departure of
our dear friend, John Woolman, there seemed a strong
snclination to salute thee with a few lines, to let thee
know a little how he was in the course of his painful
affliction ; and though it may seem rather a repetition, as
several accounts have been sent to London, yet, as no
one was more with him, nor had greater opportunities
to observe the state of his mind, a few hints concerning
him, with a copy of some expressions dropped at sundry
times, I believe will not be unacceptable. He was
exceedingly afraid from the first of giving needless
trouble to any, but his disorder increasing so much that
constant attendance was necessary, he desired I would
stay with him, and not sleep out of the house till I saw
an alteration, which I very willingly complied with ;
and though it was exceedingly trying to see him labour
under unspeakable affliction, and could render so little
relief, yet I have many times been thankful, in being
favoured to attend him ; foy/as I never saw one bear so |
much before, so I never beheld the like fortitude,
patience, and resignation—his hope and confidence was “=
%o strong and firmly fixed, that the greatest storms of

* The Compiler of the Bibliography, whilst making researches in the library at
the Friends’ Meeting-house, Ship Street, Brighton, came across a bound volume of
ananuscript, in one handwriting, referring to various Friends, and found therein
copies of two letters from Esther Tuke, wife of William Tuke, of York, respecting
John Woolman’s last days. The first letter, addressed, according to the Brighton
MS., to Samuel Emlen, has already appeared, in a somewhat mutilated form, in
The Irish Friend, but certain suppressed passages are restored in the above repro-
duction from the MS. The second letter (see p. 297) has not, so far as the
Compiler is aware, appeared in print before, and it will be read with much interest.
The letters have not had the advantage of revision with their originals, these not
being forthcoming.

gi

294 Addenda.

affliction were not able to move him, or even cause him
fo utter an impatient word/ indicating, [that] he thought
anything too hard ; and though he was not free to take
much medicines, yet, he attended so much [to] the pro-
gress of the disorder, and his own feelings, as to what
was suited for healing or cause nourishment, that our
apothecary (a man we think of singular judgment in
that complaint, not a Friend) said, he did not know he
could be better ordered than he ordered. himself ;
except-toward the last, he seemed to need something
more cordial, which he was not unwilling to take ; but
his throat was then so closed, that he could not swallow
but with the greatest difficulty ; and often strove, when
it was distressing to see him under his great weakness,
and the pain it occasioned ; and at times he quietly said,
‘“‘T believe I must in a little time give it over and try no
more ;” andit seemed twice wholly closed up. But as
a further detail of these painful circumstances cannot

{ be of use, and exceedingly afflicting to me to relate, I

shall leave them and say, though he appeared to us in
some things singular, and the path he trod, straiter
than the liberty some of us have thought the truth gives,
yet I may say to thee, that I cannot help thinking it was
the way truth led him; and though it is not for us to
endeavour to step into the same strait way, except from
the like call, yet we may be thankful that we are

. allowed more liberty, and can in a more comfortable

manner enjoy the temporal blessings afforded us; and,
at looking at this, and at the little comfort he had, it was
cause of humbling to my mind and brought to an en-
quiry, what returns I made, and whether I walked
answerable to what I enjoyed far beyond merit : and I
sometimes thought his singular and abstemious way so
striking and conspicuous, may be a means to draw divers
others to the like examination ; and I know nothing in

Letters. 295

this luxurious and licentious age, more likely to begin a
reformation, than a solid consideration of this sort ; for
do not we see how pride, superfluities in meats, drinks,
and apparel, abound amongst. us, and like a torrent,
seems to carry all before them, and I think cry aloud for
a stop; for my part, the prospect is often so distressing,
on account of training up our own children, and the like
difficulties other religious parents lay under, that my life
is frequently a life of mourning and lamentation, for it
seems scarce possible to bring them up in the way we
would have them walk; and if we could, there seems
little probability, without something extraordinary, that
they would be kept in it, such is the example—such the
giving way in general ; and with sorrow it may be said
so, of many that should be leaders. And if this good
man’s example in life and in death, should havea
tendency (as I hope it may) to draw some to consider
and inspect a little closer than they have hitherto done,
we should be careful how we take off the weight, by
blaming a singularity, which, if compared with our holy
pattern, we shall find I think not far out of the way.
And now I hope, though we are pretty much strangers
to each other, as to the outward, thou wilt be sensible,
that my thus communicating my private thoughts is in
that love in which there is freedom, and with a hope
thou wilt treat me in like manner, and am far from
supposing thou hast judged hardly of John Woolman ;
but I believe some here-a-way, will, and would be glad,
perhaps, to find flaws in his singularity, to cover them-
selves, and stave off a narrower scrutiny and retrospec-
tion into their own conduct and example. I am far
from mourning that he is gone, believing his day’s work
is finished, and his measure of suffering filled up. And
I scarce ever expected his recovery during his sickness,
though there were many favourable symptoms ; for

296 Addenda.

looking at the path, the unspeakable difficulties that
would have attended his travelling, &c., it seemed often
clear to me that he would either be delivered from it by
death, or have more liberty in his’mind respecting the
use of some things. I have sometimes thought there
might be a providential hand in his taking and dying of
the small-pox ; for if he had gone off in almost any other
disorder, we might have feared his manner of living, and
the hardships he was exposed to had occasioned it; but
in this disorder, his manner of living might be a fit pre-
parative ; and the apothecary (so skilful in it) said,
before he saw him, that no person, living as he un-
derstood he had, could be much afflicted by having a
great load of small-pox; but he found his mistake,
and diligently attended him, expressing an anxious
solicitude for his recovery, and divers times, with
tears in his eyes, expressed his astonishment
to see, as he said, such a perfect and upright
man upon earth. John Woolman frequently con-
versed with him, with great openness, and when he
differed in his judgment from the doctor, he gave him
such reasons as were to him satisfactory. He attended
his funeral, and said afterwards, he could scarce forbear
giving testimony concerning him to the audience ; but
forbore, knowing it would be an intrusion upon us.
Indeed, a Methodist preacher did, in a few words at
the grave side, with which divers of us were well
satished, tho’ not prudent to tell him so. I think
now to conclude, being afraid of being tedious ; after
saying we were truly sorry to be disappointed of seeing
thee here ; but as thou intended it, I would hope we
may yet see thee before thy return, which would be
a little reviving in these drooping days to thy sincere
friend, and poor little fellow-traveller, in the hope and

fellowship of the gospel,
EsTHER TuKE.

Letters. 207

Some Account of the Death of that Minister of the Gospel
Fohn Woolman, 1 a letter from Esther Tuke to her friend.

The state of his mind throughout the whole of his )
unspeakable affliction was one continued calm; a firm
trust in the Lord, with perfect resignation to his dis- =
‘posal, appeared throughout the whole ; patient beyond
description; his hope and confidence so firmly fixed,
that no outward distress seemed able to el
or ruffle him.

I think it a favour we had the privilege of attending
him. He could bear but a low voice, nor seldom more
than one or two in the room at a time; and mostly
without shoes; his head at times being violent bad, he
said the lifting up a door latch, or stepping hard on the
floor, was as if we had beat him with hammers, and yet
throughout, his understanding was perfect ; could bear
to speak but little, but when he did about his nursing,
or any thing needful, it was so expressive, that every
word seemed a sentence, and carried frequently deep
instruction with it.

The day before he died, his throat was closed up, |
that he could scarce speak intelligibly, which distressed
me much ; but he in great measure removed this diffi-
culty by asking for pen and ink, which we got, and held
the paper, and he wrote the words very legibly, though
he was quite blind and had been so for some days ;
twice his throat was quite closed, that he could not
swallow one drop of anything, and we had the most
distressing prospect that he might continue some days
in that situation. The Doctor syring’d his throat, but at
last gave it up the night before he died and said nothing
could be done ; but my husband, who will never give up
using means, as long as there is the least relief, set on to
foment with his consent; and continued it for two

25° Addenda.

_ hours ; and had the great satisfaction to find it open
again, and he swallowed better than he had done for
some days before ; and we were ready to flatter our-
selves with hope; but it was of short duration; for
tho’ he got a little ease in that respect; yet he was
_ several hours exceeding bad, and-could not lie in bed ;
was got up ina chair,* and]towards morning had on
T some of his cloaths, and with leaning on two, walked
over the room ; but wearied out was laid down again
upon the bed, and after some time fell asleep, waked
about the sixth hour, and breathed a few times, and
departed without struggle, sigh, or groan; putting off
his mortal body which was covered in a great measure
with corruption, and loaded with unspeakable affliction,
for a Glorious Covering a white Robe of Righteousness ;
and stepped out of en distress to a Glorious Mansion,
fully united with the Church triumphant in Heaven ;
with whom on Earth he had long been a.member in
praising and magnifying him who had preserved safe
thro’ all. Who could murmur at the change? I am |
sure I rejoiced at it ; and cannot but say, ‘‘let me die
the death of the Pigiteuus and let my latter end be like
| his,” which wa§ filled up with solid peace. s

ae

* It has generallybeen said that John Woolman died in a chair, in agreement
with the following statement, copied from-one attached to the chair pictured at
p. 249, but Esther Tuke’s letter seems to contradict this assertion :—“ This chair,
in wich John Woolman is said to have died at the house of Thomas. Priestman,
of York, was presented by Thomas Thompson, of Liverpool, formerly of Settle,
5 mo., 1897. T.T. received it from his father Silvanus Thompson, of York, who
received it of John Ford, of York, who received it of David Priestman, son of
Thomas Priestman.”

William Tuke received from John Woolman some instructions as to-his burial
and the disposal of his clothes, of which a facsimile is given at p, 293. It seems,
however, that the carpenter preferred money to having his clothes, so that they
were sent to America. His shoes were given to the gravedigger. See Joseph
Smith’s Catalogue of Friends’ Books, ii. 964.

*cLLX Ut porp ULIOOM, uyof YOIYA Ur ‘UvIT}satIg svmoyy Jo ssnoy sy fT

“MUOA ‘ALVOAUVN ‘HINVO AYANTV

Extract from Thos. Priestman’s Fournal, made by Malcolm
Spence of Almery Garth, Marygate, York (the house referred to
hereunder), 5 120., 1900.

1772 John Woolman of Mount Holly in West Jersey
his Text in America who came on a Religious Visit to this

every plant thats

not of my Heav- Nation and attended the Q. Meeting here to good
enly Fathers

pene bal be satisfaction and on 6'* day after was much indis-
the roots posed and on seventh day being 26 of g™° the
small Pox appear’d upon him of which disorder
he sufferd abundance during which time he was
a patern of resignation and Patience being fully
resigned to the Masters disposal whether in Life
or Death he s¢ he had not a will and on the
ee Seventh day of Tenth Month a little past Six in
at eee the Morning he quietly Breathed his last at my
house in Marygate and was inter’d in Friends
Burying ground in York the ninth of said mo. a
large and solemn meeting was held on the occasion
in the great Meeting house and sevral Testi-
monies born, one setting forth the cause of his
leaving his native country and Travelling here
thro’ many hardships and that now the Lord had
* remov’d him from Works to a Glorious reward.
His appearance was singular apprehending it
his duty to wear undyed Clothes and in his dyet
was very abstemious Eating no Sugar nor any
thing that came thro’ the hands of the Negro
Slaves he having sufferd abundance on this
account which his writings will set forth, he was
a man of Deep judgment on Natural things and a
very upright heavenly minded man, his dwelling
seemed very near the Fountain.

299

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HONOR

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°

soils «hits:

BIBLIOGRAPHY,

The Works of John Woolman.

The Journal of John Woolman.

Some Considerations on the Keeping of Negroes, etc. PartI.
Considerations on the Keeping of Negroes, etc. Part II.
Considerations on Pure Wisdom, etc.

Considerations on the True. Harmony of Mankind, etc.
Remarks on Sundry Subjects.

Serious Considerations on Various Subjects of Importance.

An Epistle to the Quarterly and Monthly Meetings of
Friends.

Some Expressions of John Woolman in his last Illness.
Account of Elizabeth Woolman.

A Word of Remembrance and Caution to the Rich.

A First Book for Children, etc.

Letters of John Woolman.

A Small Paper on Prayer.

Extracts from the Works of John Woolman,

Testimonies concerning John Woolman.

Letters respecting the Illness and Death of John Woolman.
Biographical and Other Articles on John Woolman,

References to John Woolman.

301

302 Addenda.

A.
1.—The Works of John Woolman, in two parts, viz.?
Part I., Zhe Yournal of Ffohn Woolman; and Part II.,
Other Writings.
Philadelphia: Crukshank. 8vo. 1774.
2.—Ditto. ‘The 2nd edition.”
Philadelphia: Crukshank. 8vo. 1775.

3.—Ditto.
London: Letchworth.* 8vo. 1775.

4.—Ditto. ‘The 2nd edition.”

London: Phillips. 8vo. 1775- |
s.—Ditto. ‘‘ The 3rd edition.”

London: Phillips. 12mo. 1775.

6.—Ditto. ‘‘ The 3rd edition.”’

Philadelphia: Johnson. 12mo. 1800.
7.—Ditto. ‘The 4th edition.”

Philadelphia: Johnson. 1806.
8.—Ditto. ‘The 5th edition.”

Philadelphia : 1818.

B.
1.—The Journal of John Wooiman. In At.
Philadelphia: Crukshank. 8vo. 1774.
2.—Ditto. In Az.
Philadelphia: Crukshank. 8vo. 1775.

3.—Ditto. In A3. :
London: Letchworth. 8vo. 1775.

4.—Ditto. In A4.

London: Phillips. 8vo. 1775.
5.—Ditto. InAs.

London: Phillips. 12mo. 1775-

6.—Diito.
Dublin: Jackson. 8vo. 1776.
47.—Ditto.

Dublin: Jackson. 8vo. 1778.

%* Thomas Letchworth printed [? 1774] a circular in small qto of “Proposals for
Publishing by Subscription (with the approval of the Meeting of Ministers and
Elders in London) an edition of The Works of John Woolman.” A copy is in the
possession of the Society of Friends, London. For reduced facsimile of “Adver-
tisement’? to the Letchworth edition see pp. xi., xii.

Bibliography. 303

8.—Ditto.
Dublin: Jackson. 8vo. 1794.

.—Ditto. In A6.
Philadelphia : Johnson. 12mo. 1800.

Ne)

10.—Ditto. ‘‘A new edition.”
London: Phillips. 8vo. 1824.

11.—Ditto. In Vol. I. of frdends’ Library, edited by
William Allen:
Lindfield: Schools of Industry. 16mo. 1832.

12.—Ditto. ‘‘The 2nd edition.”’

Lindfield : Schools of Industry. 16mo. 1833.
13.—Ditto... ‘‘ The grd edition.”’

Lindfield: Schools of Industry. Large 18mo. 1838.

14.—Ditto. Edited by John Comly, collated with original
MSS. and corrected.
Philadelphia: Chapman. 12mo. 1837.

5.—Ditto. In Vol. IV. of The Friends Library, edited by
William and. Thomas Evans.
Philadelphia: Rakestraw. Imp. 8vo. 1840.

16.—Ditto. Edited in part by James Cropper.
Warrington: Hurst. 8vo. 1840.

17.—Ditto. As Br6.

New York: Collins. 8vo. 1845. s
18.—Ditto.

London: Marsh. 8vo. 1847.
19.—Ditto.

London: Marsh. 12mo.. 1857.

20.—Ditto. '
Philadelphia: Friends’ Association for the Diffusion

of Religious and Useful Knowledge. 12mo. 1860.

21.—Ditto. With Introduction by John Greenleaf Whittier.
Boston, U.S.A.: Osgood. 8vo. 1871.

22.—Ditto. As Bar.
Boston, U.S.A. : Osgood. 8vo. 1872.

Nore.—Reprinted 1873 and later.

304 Addenda.

23.—Ditto. As Bar.
Glasgow: Smeal. 8vo. 1882.

24.—Ditto. As Bat.
Glasgow: Smeal. 8vo. 1883.

25.—Ditto.
Philadelphia: Friends’ Book Association. 8vo. 1892.

26.—Ditto. As Bai.
London: Hicks. 8yo. 1895.
27.—Ditto. As B21. ‘The 11th edition.”’
London: Headley. 8vo. 1896.
28.—Ditto. In Books of the Heart series. With Intro-
duction by Alex. Smellie, M.A.; and Appreciation by
J..G. Whittier (as in Bar).
London: Melrose. Small 8vo. 1898.

29.—Ditto.. As Bat.
Boston, U.S.A.: Houghton, Mifflin. 8vo.
30.—Ditto. As B21. ‘‘Complete edition.”’
London: Headley. 8vo. 1899.
31.—Ditto. As B21.
London: Headley.* 8vo. 1g00.
32.—Ditto. As Bar.- ‘‘ The New Cantuty edition. ” Tilustrated.
With Bibliography, Index, etc.
London: Headley.* ba 1900.

33-—Ditto. As Br8. Translated into German as: Tagebuch
des Lebens . . . Johann Woolman.
London: Marsh. 8vo. 1852.

EXTRACTS FROM THE JOURNAL OF JOHN WOOLMAN.

34.—An Extract from John Woolman’s Journal in
Manuscript, concerning the Ministry. ‘On this
visit . . . maytaiseus.? See B32, pp. 242-245.
London : 8vo. 1775.
35.—Ditto. Another Extract. In Vol. 1. of Arzends’ Miscellany
Edited by John and Isaac Comly.
Philadelphia: Richards. 12mo. 1831.

* A “Subscription Announcement” of 4 pages in gto was issued respecting
these two editions, entitled The Journal of John Woolman and the Public. The
subscription price of B31 was 6d., and of B32 2s., these prices being raised on
publication. The Addenda to B32 was enlarged and reprinted the same year.

Bibliography. 305

36.—Memoirs of John Woolman. As Tract No. 15.
London: Friends’ Tract Association. 12mo. 1815.
Notr.—This has been frequently reprinted.

37-—Ditto. As B36. Translated into German.
London: Marsh. 12mo. 1869.

38.—Memoir of John Woolman. As Tract No. Dye
Dublin: Friends’ Tract Association. 12mo. 1815.
NoTE.—“‘ The 3rd edition ”’ was issued in 1827.

39-—Memoir of John Woolman.
Philadelphia: Friends’ Tract Association. 12mo.

NOTE.—“‘ The 2nd edition’’ was issued in 1817.

40.—Memoire de Jean Woolman.
a Londres: chez Vogel. 12mo. 1810.

NoTE.—Reprinted by Wertheimer in 1845, 1851.

C.
1.—Some Considerations on the Keeping of Negroes
recommended to the Professors of Christianity
of every Denomination. Part I. - See B32, np. 9,
30,* 67, 69.
Philadelphia: Chattin.t Small 8vo. 1754.

2.—Ditto. In Ar.
Philadelphia: Crukshank. 8vo. 1774.

3-—Ditto. In Az.
Philadelphia: Crukshank. 8vo.° 1775.

4.—Ditto. In B6.
Dublin: Jackson. 8vo.~ 1776,

5.—Ditto. In B7.
Dublin: Jackson. 8vo. 1778.

* There seems to be some inaccuracy in Whittier’s Introduction to The
Journal, where (cf B32, p. 30) his wording implies a quotation from € or D,
whereas the extract immediately following is from the first part of G.

+ A note to the Whittier editions (cf B32, p. 69) states: “ This pamphlet
bears the imprint of Benjamin Franklin, 1754,” but the one examined by=the
Compiler of the Bibliography gives: “Printed and sold by James -Chattin.”
B. Franklin’s name appears on the title page of Part II., 1762. 4

An error in the dating runs through the Whittier editions cf B32, p. 221)— «
“Sixteenth of sixth month” should be “Sixteenth of fifth. month,”

.

306 Addenda.

6.—Ditto. In B8.
Dublin: Jackson. 8vo. 1794.

7.—Ditto. In A6.
Philadelphia: Johnson. 12mo. 1800.

8.—Ditto. In P2, abridged under the title On Chrzstian
Moderation.

London: Friends’ Tract Association. 12mo. 1816., etc.
9.—Ditto. In P3.

Dublin: Friends’ Tract Association. 12mo. 1817, etc.

10.—Ditto. In Bro.
London: Phillips. 8vo. 1824.

11.—Ditto. In Biq.
Philadelphia: Chapman. 12mo. 1837.

12.—Ditto. In B15.
Philadelphia: Rakestraw. Imp. 8vo. 1840.

13.—Ditto. In B16. =
Warrington: Hurst. 8vo. 1840.
14.—Ditto. In B17.
New York: Collins. 8vo. 1845.

15.—Ditto. In Bz8.
London: Marsh. 8vo. 1847.

16.—Ditto. In B2o.
Philadelphia: Friends’ Association, etc. 12mo. 1860.

17.—Ditto. As-Tract No. 85.
Philadelphia: Friends’ Tract Association. 12mo.

18.—Ditto. In B33, as: Einige Betrachtungen uber das Halten

von Negern . . . Erster Theil.
London: Marsh. 8vo. 1852.
D.

1.—Considerations on the Keeping of Negroes, etc.
Pare ie see B32 spat sr.
Philadelphia: B. Franklin and D. Hall. 8vo. 1762.

2.—Ditto. In At.
Philadelphia: Crukshank. 8vo. 1774.

3.—Ditto. In A2.
Philadelphia: Crukshank. 8vo. 1775.

Bibliography. 307 .

4.—Ditto. In Bé.

Dublin: Jackson. 8vo. 1776.
5.—Ditto. In Bz.

Dublin: Jackson. 8vo. 1778.
6.—Ditto. In B8.

Dublin: Jackson. 8vo. 1794.

7.—Ditto. In A6.
Philadelphia: Johnson. 12mo. 1800.

8.—Ditto. In Bio.
London: Phillips. 8vo. 1824.

9.—Ditto. In Br4.
Philadelphia: Chapman. 12mo. 1837.

_to.—Ditto. In Bis. 2
Philadelphia: Rakestraw. Imp. 8vo. 1840

11.—Ditto. In Br6.

Warrington: Hurst. 8vo. 1840.
12.—Ditto. In B17.

New York: Collins. 8vo. 1845.

13.—Ditto. In B18.
London: Marsh. 8vo. 1847.

14.—Ditto, In B2o.
Philadelphia: Friends’ Association, etc. 1amo. 1860.

15.—Ditto. In B33, as: Betrachtungen tber das Halten von
Negern . . . Zweiter Theil. ~ y
London: Marsh. 8vo. 1852.

E;
1.—Considerations (i.) on Pure Wisdom and Human
Policy, (ii.) on Labour, (iii.) on Schools, (iv.) on
the Right Use of the Lord’s Outward Gifts.
Philadelphia: Hall and Sellers. 8vo. 1768.

2.—Ditto. In Hr.

London: Hinde. 12mo. 1773.
3.—Ditto. InAs.

London: Hinde. 1I2mo. 1773.

308 ~ Addenda.

4.—Ditto. In H3.
Dublin: Jackson. 12mo. 1773.

5.—Ditto. In At.
Philadelphia: Crukshank. 8vo. 1774.

6.—Ditto. In Az.
Philadelphia: Crukshank. 8vo. 1775.

7.—Ditto. In A3.
London: Letchworth. 8vo. 1775.

8.—Ditto. In Aq.
London: Phillips, 8vo. 1775.

g.—Ditto. In B6.
Dublin: Jackson. 8vo. 1776.

10.—Ditto. In B7.
Dublin: Jackson. 8vo. 1778.

11.—Ditto. In B8.
Dublin: Jackson. 8vo. 1794.

12.—Ditto. In A6.
Philadelphia: Johnson. 12mo. 1800.

13.—Ditto. In H4.
New York: Collins. 312mo. 1805.

14.—Ditto. In P2, omitting (ii.) and (iii.), abridged.

London: Friends’*Tract Association. 12mo. 1816, etc
15.—Ditto. In P3. } é

Dublin: Friends’ Tract Association. 12mo. 1817, etc

16.—Ditto. In Bio.
London: Phillips. 8vo. 1824.

17,—Ditto.. In B11, omitting (ii.).
Lindfield: Schools of Industry. 16mo. 1832.
18.—Ditto. In B12, omitting (ii.).
Lindfield: Schools of Industry. 16mo. 1833.
19.—Ditto. In Br3, omitting (ii.).
Lindfield: Schools of Industry. Large 18mo. 1838.

20.—Ditto. In Bi4. '
Philadelphia: Chapman. 12mo. 1837.

Bibliography.

21.—Ditto. In Bis.
Philadelphia: Rakestraw. Imp. 8vo.

22.—Ditto. In Br6.

Warrington: Hurst. 8vo. 1840.
23.—Ditto. In B17.

New York: Collins. 8vo. 1845.
24.—Ditto. In B18.

London: Marsh. 8vo. 1847.
25.—Ditto. In Bio.

London: Marsh. 12mo. 1857

26.—Ditto. In B2o.

Philadelphia: Friends’ Association, etc.

309

1840.

12mo.~ 1860.

27.—Ditto. In B33, as: Betrachtungen tber achte Weisheit
und menschliche Klugheit, tiber Arbeit, uber Schulen,
und iiber den rechten Gebrauch ausserer Glicksgiter.

London: Marsh. 8vo. 1852.

13

1.—Considerations on the True Harmony of Mankind,

and how it is to be maintained.

Chap. I, on

Serving the Lord in our Outward Employments;; chap. 2,

on the Example of Christ; chap. 3, on Merchandizing ;

chap. 4, on Divine Admonitions. See B32, pp. 28, 37-
Philadelphia: Crukshank. 12mo. 1770.

2.—Ditto. ‘In H1.
London: Hinde. 12mo. 1773.

3.—Ditto. InAs.
London: Hinde. 12mo. 1773.

4.—Ditto. In H3.
Dublin: Jackson. 12mo. 1773.

5.—Ditto. In At.

Philadelphia: Crukshank. 8vo. 1774.

6.—Ditto. In Az.

Philadelphia: Crukshank. 8vo. 1775.

7.—Ditto. In A3.
London: Letchworth. 8vo. 1775.

310 Addenda,

8.—Ditto. In Aq.
London: Phillips. 8yo. 1775.

g-—Ditto. In Bé.
Dublin: Jackson. 8vo. 1776.

10.—Ditto. In B7.
Dublin: Jackson. 8vo. 1778.

11.—Ditto. In B8.
Dublin: Jackson. 8vo. 1794.

12.—Ditto. In A6.
Philadelphia: Johnson. 12mo. 1800.

13.—Ditto. In Hq.
New York: Collins. 12mo. 1805.

14.—Ditto. In P2, chap. 2 only, slightly abridged.
London: Friends’ Tract Association. 12mo. 1816 etc.

15-—Ditto. In P3.
Dublin: Friends’ Tract Association. 12mo. 1817, etc.

16.—Ditto.. In Bio.
London: Phillips. 8vo. 1824.

17.—Ditto.—In Bit, chapter 1 only.
Lindfield: Schools of Industry. 16mo. 1832.

18.—Ditto. In Br2, chapters 1 and 2 only.
Lindfield: Schools of Industry. i6mo. 1833.

19.—Ditto. In Bi3, chapters 1 and 2 only.
Lindfield: Schools of Industry. Large 18mo. 1838.

20.—Ditto. In Briq4.
Philadelphia: Chapman. .12mo. 1837.

21.—Ditto. In Bis.
Philadelphia: Rakestraw. Imp. 8vo. 1840.

22.—Ditto. In B16.
Warrington: Hurst. 8yo. 1840.
23.—Ditto. In B17. |
New York: Collins. 8yo. 1845. |

2q4.—Ditto. In B18.
London: Marsh. 8vo. 1847.

Bibliography. 311

25.—Ditto. In Bio.

London: Marsh. 12mo. 1857.

26.—Ditto. In B2o.

Philadelphia: Friends’ Association, etc. 12mo. 1860.

27.—Ditto. In B33, as: Betrachtungen iiber die wahre Har-

monie des Menschengeschlechts, und wie sie unterhalten
werden kann. Cap. I. Ueber die Art und Weise, wie
wir dem Herrn bei unsern Aussern Berufsgeschaften
dienen kénnen. Cap. II. Ueber das Beispiel Christi.
Cap. III. Ueber den Handel. Cap. IV. Ueber
gottliche Zurechtweisungen.

London: Marsh. 8yo. 1852.

G.

1.—Remarks on Sundry Subjects—(i.) on Loving our

Neighbours as Ourselves, (ii.) on a Sailor’s Life, (iii.)

on Silent Worship, and in some editions (iv.) also, on

Trading in Superfluities. See B32, p.245n. In H1.
London: Hindes 12mo:, 1773.

2.—Ditto. In As.

London: Hinde. 12mo. 1773.

3.—Ditto. In H3.

Dublin: Jackson. -12mo. 1773.

4.—Ditto. In At.

Philadelphia: Crukshank. 8vo. 1774.

5-—Ditto. In A2.

Philadélphia: Crukshank. 8vo. 1775.

6.—Ditto. In A3.

London: Letchworth. 8vo. 1775.

7.—Ditto. In Aq.

London: Phillips. 8vo. 1775.

8.—Ditto. In B6, including (iv.).

Dublin: Jackson. 8yo. 1776.

g.--Ditto._ In Bz, including (iv.).

Dublin: Jackson. 8vo. 1778.

BI2 Addenda,

10.—Ditto. In B8, including (iv.).
Dublin: Jackson. 8yvo. 1794.

11.—Ditto.—In A6.
Philadelphia: Johnson. 12mo. 1800.

12.—Ditto. In H4.
New York: Collins. 12mo. 1805.

13.—Ditto. (i.) only, with Preface by John Thorp.
Macclesfield: Wilson. 8vo. "1807.

14.—Ditto. In Bio, including (iv.).
London: Phillips. 8vo. 1824.

15.—Ditto. In Brr, (ii.) and (iii.) only.

Lindfield: Schools of Industry. 16mo. 1832.
16.—Ditto. In Braz, (ii.) and (iii.) only.

Lindfield: Schools of Industry. 16mo. 1833.

17.—Ditto. In Br3.
Lindfield : Schools of Industry. Large 18mo. 1838.

18.—Ditto. In Brg.
Philadelphia: Chapman. 12mo. 1837.

19.—Ditto. In B15, with long note to (i.).
Philadelphia: Rakestraw. Imp. 8vo. 1840.

20.—Ditto. In B16, (i.) and (iii.) only.
Warrington: Hurst. 8vo. 1840.

21.—Ditto. In B17, (i.) and (iii.) only.
New York: Collins. 8vo. 1845.

22.—Ditto. In P4, (i.) only, briefly extracted.
Manchester: Harrison. t16mo. 1844.

23.—Ditto. In B18, (i.) and (iii.) only.
London: Marsh. 8vo. 1847.

24.—Ditto. In Brg, (i.) and (iii.) only.
London: Marsh. 12mo. 1857.

25.—Ditto. In B2o.
Philadelphia : Friends’ Association, ete. 12mo, 1860.

26.—Ditto. In B33 (i.) and (iii.) only, as: Betrachtungen itiber
verschiedene Gegenstinde: (i.) Ueber die Liebe zu unsern
Nichsten ; (iii.) Ueber stille Gottesverehrung.
London: Marsh.. 8vo. 1852.

Bibliography. 313

H.

.—Serious Considerations on Various Subjects of
Importance, containing works under letters E, F, I,
G, J, and an Introduction.
London: Hinde. 12mo. 1773.

me

to

.—Ditto. In As.

London: Hinde. 12mo. 1773.
.—Ditto.

Dublin: Jackson. 12mo. 1773.

(os)

4.—Ditto. With L.
New York: Collins. 12mo. 1805.

I, ’

_—An Epistle to the Quarterly and Monthly Meetings
of Friends. Dated Mount Holly, New’ Jersey, 4th
month, 1772. 8vo. 1772. See B32, p. 29.

~

.—Ditto. In Hr.

London: Hinde. 12mo. 1773.
3.—Ditto. In As.
London: Hinde. 12mo. 1773.

tw

4.—Ditto. In H3.
Dublin: Jackson. 12mo. 1773.
5.—Ditto. In At.

Philadelphia: Crukshank. 8vo. 1774.

6.—Ditto. In Az.
Philadelphia: Crukshank. 8vo. 1775.

7.—Ditto. In A3.
London: Letchworth. 8vo. 1775.

§.—Ditto. In A4.
London: Phillips. 8vo. 1775.

g.—Ditto. In BO.
Dublin: Jackson. 8vo. 1776.

10.—Ditto. In B7. ;
Dublin: Jackson. 8vo. 1778.

314 Addenda.

11.—Ditto. In B8.
Dublin: Jackson. 8vo. 1794.

12.Ditto. In A6.
Philadelphia: Johnson. 12mo. 1800.

13.—Ditto. In H4.
New York: Collins. 12mo. 1805.7

14.—Ditto. With a Preface by J. B. [John Barclay.]
London: Harvey and Darton. 12mo. 1820,

15.—Ditto. In Bio.
London: Phillips. 8vo. 1824.

16.—Ditto, As No. 48 of Manchester and Stockport Tract
Association.
12mo. 1837.

17.—Ditto. In Brq.
Philadelphia: Chapman. 12mo. 1837.

18.—Ditto. In Vol. I. of Zhe Lrish friend, abridged.
Belfast: Macauley. 4to. 1837.

19.—Ditto. In Bis.
Philadelphia: Rakestraw. Imp. 8vo. 1840.

20.—-Ditto. In B16.

Warrington: Hurst. 8vo. 1840.
21.—Ditto. In Bry.

New York: Collins. 8vo. 1845.

22.—Ditto. In B:8.
London:.Marsh. 8vo. 1847.
23.—Ditto. In Bio. .
London: Marsh. 12mo. 1857.

24.—Ditto. In B2o.
Philadelphia: Friends’ Association, etc. 12mo. (1860.

25.—Ditto. In B33, as: Eine Epistel an die vierteljahrlichen
und monatlichen Versammlungen der Freunde.
London: Marsh. 8vo. 1852.

See Extracts in Ground of Christian Discipline
York: Alexander. 12mo. 1824.

Bibliography. 315
Ae

1.—Some Expressions of John Woolman in his last
Illness. In Hr. See B32, pp. 246ff, 293ff, also Qg, R.
London: Hinde. 12mo. 1773.
2.—Ditto. InAs.
London: Hinde. 12mo. «1773.

3.—Ditto. In H3.
Dublin: Jackson. 12mo. 1773.

4.—Ditto. In H4.
New York: Collins. 12mo. 1805.

K.

1.—Account of Elizabeth Woolman. In B16. See B32,
Os
Warrington: Hurst. 8vo. 1840.

2.—Ditto. In B17.
New York: Collins. 8vo. 1845.

3-—Ditto. In B18.
London: Marsh. 8vo. 1847.

4.—Ditto. In Bio.
London: Marsh. 12mo. 1857.

5.—Ditto. In B33, as: Bericht von Elizabeth Woolman.
London: Marsh. 8vo. 1852.

) Bs
1.—A Word of Remembrance and Caution to the

Rich. See B32, pp. 27, 262ff.
Dublin: Jackson. Small 1zmo. 1793.

2.—-Ditto. In B8.
Dublin: Jackson. 8vo. 1794.

3.—Ditto.
London: Darton and Harvey. Smalli1zmo. 1794.

4.—Ditto. In H4.
New York: Collins. 12mo. 1805.

316 Addenda.

5.—Ditto. In Br4, as: A Plea for the Poor, with sixteen
sections, otherwise numbered, and containing additional
matter. Dated oth of Tenth Mo., 1769.
Philadelphia: Chapman. i12mo. 1837.

6.—Ditto. In B16.
Warrington: Hurst. 8vo. 1840.

7.—Ditto. In B17.
New York: Collins. 8vo. 1845.

8.—Ditto. In P4, briefly extracted.
Manchester: Harrison. 16mo. 1844.

g.—Ditto. In B21.
Boston, U.S.A.: Osgood. 8vo. 1871.

10.—Ditto. In B22.

Boston, U.S.A.: Osgood. 8vo. 1872.
.—Ditto. In B23.

Glasgow: Smeal. 8vo. 1882,
.—Ditto. In Bag.

Glasgow: Smeal. 8vo. 1883.
13.—Ditto. In B26.

London: Hicks. 8vo. 1895.
14.—Ditto. In B27.

London: Headley. 8vo. 18096.

I

I

bo

15.—Ditto. As Tract No. 79, abridged to about one-half; |
with Introduction and Bibliography.
London: Fabian Society. 8vo. 1897.

16.—Ditto. AsLi5. ‘Tenth Thousand. Reprinted.”
London: Fabian Society. 8vo, 1898.

17.—Ditto. In Bag.
Boston, U.S.A.: Houghton, Mifflin. 8vo.

18.—Ditto. In B3o.

London: Headley. 8vo. 1899.
19.—Ditto. In B3r.

London: Headley. 8vo. 1900.

20.—Ditto. In B32.
London: Headley. 8vo. 1900.

Bibliography. kaya

21.—Ditto. As No. 13 of Stockport Tracts, abridged. 12mo.
Norr.—See Nos. 5, 14 of same series of Tracts.

22.—Ditto. Translated into French by Jacques Desmanoirs,.
as: Avis Rememoratif, ou, Un Mot de caution adressé
aux Riches.
a Dublin: chez Bates. 16mo. 1800.

M.

1.—A First Book for Children, A,B,C,D, etc.. Much useful
reading being sullied and torn by Children in Schools.
before. they can read, this Book is intended to save
unnecessary expense.

.—Ditto. ‘The-2nd edition.”’

2
3.—Ditto. ‘The 3rd edition, enlarged.”
Philadelphia : Crukshank. 48mo. [about 1774.] *
N.
1.—Letters of John Woolman. In Vol. II. of Zefters on
Religious Subjects. Numbered 25 and 32. Edited by
John Kendall.
London: Phillips... 12mo. 1820.
2.—Ditto. In Vol. I. of Frzends’ Miscellany, edited by John:

and Isaac Comly.
Philadelphia: Richards. 8vo. 1834.

3.—Ditto. In Bry.
Philadelphia: Chapman. 12mo. 1837.

4.—Ditto. In Memorials of Rebecca Fones, compiled by
William J. Allison.
Philadelphia: Longstreth. 8vo. [1849.]

5.—Ditto. In Zhe Fournal. See B32, pp. 81, 97, 141, 239,
2gtf.

6.—Ditto. In Przends’ Review, Vols. V., XXVIII.
% As to date of publication, Joseph Smith’s Catalogue says “ [about 1774],”

but Hildéburn’s Issues of the Pressin Pennsylvania, Philadelphia, 1885, ii., 206,.
says, ‘The year assigned by Joseph Smith is undoubtedly wrong,” and gives 1769,

318 Addenda.

O.
A Small Paper on Prayer. Headed—‘ During a season of
severe illness, John Woolman had the following com-

mitted to writing.’’ 12mo.
P. |
EXTRACTS FROM THE WORKS OF JOHN
WOOLMAN.

1.—Conversations on the True Harmony of Mankind,
from MS. Journal, dated Third Month, 1772.. In Bra,
and in Vol. I. of Comly’s Przexds’ Miscellany. —

2.—Selections from the Writings of John Woolman.
As Tract No. 21, containing portions of C (entitled On
Christian Moderation), E, F.
London: Friends’ Tract Association. 12mo. 1816.
NoTE.—Reprinted 1818, 1824, 1829, etc.

3-—Ditto. Reprinted from P2, as Tract No. 24.
Dublin: Friends’ Tract Association. 12mo. 1817.
NoTE.—Reprinted 1823, 1841, etc.

4.—Ditto. Containing portions of G, L. With brief Extracts |
from William Penn’s JVo Cross, No Crown.
Manchester: Harrison. 16mo. 1844.

Q.
1.—Testimonies concerning John Woolmapn, of Friends
of Yorkshire Quarterly Meeting, England, in 1773,* and
of Burlington Monthly Meeting, U.S:A., in 1774:;;Un_Ar.
See B32, pp. 253, 257.
Philadelphia: Crukshank. 8vo. 1774.

2.—Ditto. In A2.
Philadelphia: Crukshank. 8vo. 1775.

3.—Ditto. In A3.
London: Letchworth. 8vo. 1775.

* A rough draft of the Testimony of Yorkshire Q.M., dated Third Month, 1773,
is in the possession of the Society of Friends, London.

Bibliography.

4.—Ditto. In Aq.
London: Phillips.
5.—Ditto. InAs.
London: Phillips.
6.—Ditto. In B6.
Dublin: Jackson.
7.—Ditto. In B7.

Dublin: Jackson.

8.—Ditto. In B8.

Dublin: Jackson.

Bt9
8vo. 1775.
I2mo. 1775.
8vo. 1776.
8vo. 1778.
8vo. 1794.

g.—Ditto. In Collection of Memorials concerning Friends in
Pennsylvania, .... - with Notices of Dying Sayings,
by Thomas Priestman.
Philadelphia: Crukshank. 8vo. 1787.
10.—Ditto. As Qg. 3
London: Phillips. 8vo. 1788.
r1.—Ditto. In A6.
Philadelphia: Johnson. 12mo. 1800.
12.—Ditto. As Qg.
London: ens and Darton. 8vo. 1824.
13.—Ditto. In Bro.
London : Phillips. 8vo. 1824.
14.—Ditto. In Bry.
Philadelphia: Chapman. 12mo. 1837.
15.—Ditto. In B15.
Philadelphia : Rakestraw. Imp. 8vo. 1840.
16.—Ditto. In B16.
Warrington: Hurst. 8vo. 1840.
17.—Ditto. In B17. -
New York: Collins. 8vo. 1845.
18.—Ditto. In B18:
London: Marsh. 8vo. 1847.
19.—Ditto. In Bio.
_ London: Marsh. 12mo. 1857.
20.—Ditto. In Bz2o.
Philadelphia: Friends’ Association, etc. 12mo. 1860.

320 . Addenda.

21.—Ditto. ‘In Bar.
Boston, U.S.A.: Osgood. 8vo. 1871.

22.—Ditto. In B22.
Boston, U.S.A.: Osgood. 8vo. 1872.

23.—Ditto. In B23.
Glasgow: Smeal. 8vo. 1882.

24.—Ditto. In B2q.
Glasgow: Smeal. 8vo. 1883.

25.—Ditto. In Bas.
Philadelphia: Friends’ Book Association. 8vo. 1892.

26.—Ditto. In B26.
London: Hicks. $8vo. 1895.

27.—Ditto. In B27.
London: Headley. 8vo. 1896.

28.—Ditto. In B28.
London: Melrose. Small 8vo. 1808.

29.—Ditto. In B2g.
Boston, U.S.A.: Houghton, Mifflin, 8vo.

30.—Ditto. In B3o.
London: Headley. 8vo. 1899.

31.—Ditto. In B31.
London: Headley. 8vo. 1900.

32.—Ditto. In B32. ;
London: Headley. 8vo. 1900.

33-—Ditto. In B33,as: Ein Zeugniss der Freunde in Yorkshire
[in Burlington] . . . in Betreff Johann Woolmans, etc.
London: Marsh. 8yvo. 1852.

See also Friends’ Review, Vol. XIII.

R.
LETTERS RESPECTING THE ILLNESS AND DEATH
OF JOHN WOOLMAN.
1.—Esther Tuke to a Friend [Samuel Emlen]. York,
14th of Tenth Month, 1772. In Vol. V. of Zhe Lrish
friend, 1842. See B32, p. 293-296. 2

2.—Esther Tuke to her Friend. York. In MS. volume
in Library at Friends’ Meeting-house, Brighton. See |
B32, p--297f. Query, ever before printed.

Bibliography. 321

3—William Tuke to Reuben Haines. York, 26th of
Tenth Month, 1772. In Vol. VIII. of Comly’s 2rzends’
Miscellany.

S.

BIOGRAPHICAL AND OTHER ARTICLES ON
JOHN WOOLMAN.

Refiexions arising from Well-known Events (decease

of Samuel Fothergill, William Hunt, and John Woolman).

In verse. Dated 1oth month 29,1772. By Mary Barnard.
London: Darton. Broadside. 1772.

Ditto.—Reprinted in the Annual AZonitor for 1815; in Vol. I.
of Zhe L[rish Friend (1837); at York, as a Broadside,
in 1815 ; and elsewhere.

To the Memory of John Woolman. By T{homas] May.
In verse. Broadside. 1772.

A Tribute to the Memory of John Woolman. In verse.
By Bernard Barton. In Vol. III. of Zhe Friend.
Philadelphia: Richardson. ato. 1830.

Ditto.—In B16 and B17; in the Annual Monztor for 1825 ;.
and in Vol. I. of Zhe [rzsh Friend (1837).

Saint John Woolman. In Zhe Lclectic Review, of June,
1861.

Ditto. Reprinted from Zhe Eclectic Review, of June, 1861.
London: Jackson, Walford, and Hodder. 8vo. 1864.
See also Przends’ Review, Vol. XVII.

John Woolman. By David Duncan. A Paper read at the
Manchester Friends’ Institute
London: Kitto. 8vo. 1871.

John Wooiman. By Dora Greenwell. See B32, p. 3.
London :*Kitto. Small8vo. , 1871.

22

322 Addenda.

To ———— with a copy of Woolman’s Journal. By
John G. Whittier. Among published Poems.

Introduction to John Woolman’s Journal, with Notes, by
J. G. Whittier. Dated zoth First Mo., 1871. See Bauff.
See also Frzends’ Review, Vol. XXIV.

Early Life of John Woolman. As No. 40 of Manchester
District Friends’ Tract Association.

A Quaker Saint. The Story of John Woolman. By W.
Garrett Horder. In Zhe Voung Man of December, 1874.

John Woolman. Reprinted from Zhe Young Man of
December, 1874, in Quaker lWorthtes, by W. Garrett
Horder.

London: Headley. 8vo. 1896.

John Woolman. A Study for Young Men. By Thomas
Green, M.A. :
London: Hodder and Stoughton. Small 8vo. 1885.

Ditto.—“The 2nd edition.” With Introduction by Principal
H. C. G. Moule, B.D.
London: Headley. Small 8vo. 1897.

John Woolman. In Biographical Catalogue of Friends’
Institute.
London: Friends’ Institute. 8vo. 1888.

John Woolman. In Vol. Ill. of Present Day Papers.
London: Headley. 4to. Igoo.

A Sketch of the Life of John Woolman. As No. 6 of
Booklet Series. Illustrated.
London: Friends’ Tract Association. Oblong 8vo.

John Woolman. In Quaker Poems. Compiled by Chas. F.
Jenkins.
Philadelphia: Winston. 8vo. 1893.

Bibliography. 323
John Woolman. In Vol. LXII of Dictionary of National
Biography.
John Woolman. In Part III. of Piety Promoted.

4B
REFERENCES TO JOHN WOOLMAN.

References to John Woolman have appeared in the following
among many other publications :—

Appleton’s Encyclopedia of American Literature,
vi., 605.

Hildeburn’s Issues of the Press in Pennsylvania. 1885.

Allibone’s Dictionary of English Literature, 1891. iii.
2471, 2834.

Lamb’s Essays of Elia—A Quakers’ Meeting. See
Ba2 ye 2s

Smith’s Catalogue of Friends’ Books and Supplement.

Comly’s Friends’ Miscellany. i., 142, 337, 399, 4043
iv:, 260; vili., 229; 1x., 94.

Friends’ Quarterly Examiner, Seventh Month, 1888.
Quakeriana. i., 157; ii., 29.
Brissot’s New Travels in America. 1788. See B32, p. 9 n.

Henry Crabb Robinson’s Diary, under dates 1824 and 1826.
i., 403, 406; ii., 14, 136.. See B32, p. 2, and Zhe Lriend,
1870, p. 65.

Leeds Mercury, 13th October, 1772.
Ascot R. Hope’s Heroes in Homespun, 1894.

Friends’ Review. Vols. I., IV., V., VI., X., XIIL.,
ave oC ils, ett ty. EXIT, “OOK V 5. = AVE.
EXRONONUIEN eel, ae CISL

324 Addenda,
‘Good Words, .i., 528, 715.

thé Friend, London. 1845, p; 1251605, -pae7osmetio on
p- 65; 1896, p. 790;°1898, p. 60; 1900, p. 113.

The British Friend. 1843, 1852, 1857, 1865, 1866, 1868, 1885,
1889.

Genius of Universal Emancipation, U.S.A., quoted in
The British Friend, 1852.

The Democrat, quoted in Zhe British Friend, 1885.
John Barclay’s Select Anecdotes.

Bowden’s History of Friends in America. ii., 390ff, with
woodcut of J. W.’s house at Mount Holly, and facsimile
signature (see B32, frontispiece, and p. ix.).

‘Janney’s History of Friends. iii., 306ff.

Walton’s Incidents concerning the Society of Friends,
1897, pp. 130, 538, 635.

Cunningham’s The Quakers, 1897.

William Beck’s The Friends, 1893.

J. Storrs Turner’s The Friends, 1889.

Friends’ Intelligencer and Journal, 1893, 1897, 1899.
Bancroft’s History of the United States.

Life of Elizabeth Pease Nichol, 1899, p. 2gr.

Illustrated Christian Weekly, U.S.A., quoted in the
friends’ Review. Vol. XL. (1886),

Philadelphia American, quoted in the Frzends’ Review,
Vol. XLIV. (1890).

The United Friend. 18095.

Bibliography. 325

Christian Union, U.S.A., quoted in the Friends’ Review.
Vol. XXV.

Charles Tylor’s Samuel Tuke, 1900.

Hodgson’s Historical Memorials of Friends, 1844.
Armistead’s Select Miscellanies. Vols. I., II., 1V., V., VI.
Pencillings by the Way, p. 373, quoted in P4.
Reminiscences of Levi Coffin, 1898, chap. 8.

Cartland’s Southern Heroes, 1897, chap. 5.

Fortnightly Review, January, 1882. .

Great Souls at Prayer, 1899, p. 245.

Allinson’s Memoirs of Rebecca Jones, 1849, chap. 2.
Frederick Sessions’s Isaiah, 1900, p. 17.

Duyckinck’s Cyclopzedia of American Literature, i., 146
Social Hours with Friends. New York, 1867.

The Friend, Philadelphia. Vol. LXXII., p. 197.

INDEX.

Abolition Societies formed in
America, 25.

Apbolitionists, distinguished,
255

Adams, John Till, 216.

Addenda, 289.

Alexander II., Czar of Russia,
abolishes serfdom, 25.

Allen, William, F.R.S., 25, 303-

Allinson, William J., quoted,
Boi i, 31 fs 3252

Allison, Samuel, 261.

American abolition societies,

255

Andrews, Isaac, 58.

Andrews, Peter, 61, 62.

Anecdotes, interesting, 16, 117.

Antoninus, Marcus Aurelius,
quoted, 27.

Appendix, 253.

Appreciations of _Woolman’s
Fournal, 3, 321-325-

Banbury, 232.

Barclay, John, 314, 324-

Barnard, Mary, 321-

Barton, Bernard, 321.

Benezet, Anthony, his protest
against slavery, and intoxi-
cants, 12, 200.

Bibliography, 293 2, 301, 316.

Birmingham, 232-

Bispham, John, 216.

Blue Ridge Mountains, 169.

Boston, 63, 143, 144.

Brighton, 293 0, 320.

Brissot, Jean Pierre, his ac-
count of Woolman, 90, 323;
leader of the ‘Friends of the
Blacks,’ 24.

Browne. Sir Thomas, quoted,
26, 35 n.

Brown, Susannah, 76.

Buckinghamshire, 253.

Bucks County Quarterly Meet-
ing, 134.

Buffington, Benjamin, 85.

Burleigh Meeting, 95.

Burlington, 192, 291 n; county,
84,112; Monthly Meeting,
166, 212; Monthly Meeting
testimony concerning Wool-
man, 257, 318.

Cadwallader, John, 184.
Camp Creek Monthly Meeting,
De

oir 10I.

Casey, John, 155.

Champions of Freedom, 25.

Channing, Dr. W. Ellery, ap-
preciation of Woolman by, 2,

on

Chastellux, Marquis de, 12.

Chester county, 58; Quarterly
Meeting, 117. $

327

328
Chesterfield Monthly Meeting,
6

Culaway Job, an Indian, 177.
Churchman, John, 85, 124, 126.
Clarkson, Thomas, apprecia-

tion of Woolman by, 25.
Collins, Thomas, 291 n.
Comfort, John, 290.

Comly, John and Isaac, 303,
304, 317, 318, 321, 323. ‘
Concord, 197, 200; Quarterly

Meeting, 122.
Connecticut, 155.
Counterside, 241.
Coventry, 232.
Cowpland, James, 104.
Cox, William, 85.
Cropper, James, 303.
Crosfield, George, 236.

5; Jane, 240.
Curles Meeting, 104.
Curtis, John, an Indian, 178.

Delaware county, 64; river, 169,

183.
Derby Monthly Meeting, ars.
Desmanoirs, Jacques, 317.
Dewsbury, William, 249.
Dover, 2209.
Duncan, David, 321.
Dutch Mennonists, 106.

Eastburn, Samuel, 134, 155.

East Jersey, 141.

Edmundson, William, con-
demns slavery in Barbadoes

(1675), 6. eet
Ellis, Sarah, marries Woolman,
66

Emlen, Samuel, 213, 214, 215,
229, 293 Nn, 320.
Epistle from Meeting of Mini-
sters and Elders for Pennsyl-
® vania, etc., 70.

Index.

Evans, William and Thomas,

303.
Everit, John, 106.

Fairfax Monthly Meeting, 106.

Farrington, Abraham, 55, 61.

Fénélon, Francis, 33.

Flushing, 76, 155.

Ford, John, 298 n.

Forster, Wm., 291 n.

Foster, Hannah, 144.

Fothergill, Samuel, 321.

Foulk, Samuel, 164, 167, 184.

Fox, George, visits Barbadoes
(1671), 5; condemns slavery,
6; named, 249.

Francis of Assisi
with Woolman, 3.

Franklin, Dr. Benjamin, 12 n,
305 n, 306 ; prints Wool-
man’s manuscript on slave
holding, 69 n.

Franklin, Matthew, 76.

Friends, Society of, and slave
holding, 4; articles in pos-
session of, in London, 291 n,
292 n, 298 n, 302 n, 318 n.

compared

Garrison, William Lloyd, abo-
litionist, 25.

Gaunt, Ann, 144, 150, 153.

Gawthrop, Thomas, 63.

Germantown Quakers protest
against slavery (1688), 6.

Goshen Monthly Meeting, 123.

Green, Thomas, 322.

Greenwell, Dora, appreciation
of Woolman by, 3, 321.

Grellet, Stephen, and Russian
serfdom, 25.

Greyrig, 240.

Griffith, John, 62.

aha Quarterly Meeting,
198.

Index

Haines, Reuben, 318.

Hallett, Richard, 75.

Head, John, 213.

Hertford Quarterly Meeting,
2325 253.

Hildeburn’s Zssues of Pennsyl-
vanta Press, 315 1, 321.

Hopkins, the excellent, 20.

Horder, W. Garrett, 320.

Horne, William, 197, 215.

Hoskins, Jane, 62, 76.

Hudson, Elizabeth, 62.

Hunt, William, of North Caro-
lina, his death at Newcastle,
England, 241, 319.

Seis John, a true
Lio!

Christian,

Indian, anecdote of an, 174;
battle paintings, 170; meet-
ings, 192,,etc.. . &

Indians, their condition, 172.

Inoculation for small-pox,

35-
Irving, Edward, appreciation
of Woolman by, 2.

Jackson, Isaac, his labours
among Quaker slavehoiders,
15 ; interesting anecdote
related by, 16 n.

January, Jacob, an Indian,

AS
Jenkins, Chas. F., 320.
Jericho, Long Island, 141.
‘Jones, Benjamin, 117, 163, 192,
196.
Jones, William, 191.

Kempis, Thomas a, a. true
Christian, 115, 116.

Kendal, 240, 292.

Kendall, John, 315.

Kirby, Mary, 122.

329

Labadie, John’ ‘de, and Dutch
pietists, on slave-holding. ‘5.

Lamb, Charles, : appreciation
of Woolman, by, 2, 321.

Lancashire Quarterly Meeting,
253:

Lay, Benjamin, a Colchester
Quaker, his singular char-
acter, and his protest against
slavery, 10; remarkable anec-
dote of, 11.

Leo X., Pope, issues a bull
against slavery, 6:

Letchworth Thomas, 302 n.

Leyburn, 241.

Lightfoot, Michael, 61.

; William, 167:

Lincoln, President’ Abraham,
abolitionist, 25-

Lindley, Jacob, 25. ~

Little Creek Yearly Meeting, 64.

Lizard, The, 228.

Logan, Sarah, 216.

London, 229, 231, 234, 261, 293,
302 n, 316n; Yeatly Meeting,
231, 235,253; Yearly Meeting
condemns slavery, 29.

London Grove Quarterly Meet-
ing, 123. ws

Long Island Yearly. Meeting,
etc., 62, 75, 140.

Lotteries, 147.

Lundy, Benjamin, ‘abolitionist,
2p }

Marvell, Andrew, quoted, 4. »
Maryland Quarterly Meeting,
60, 90, 106, 197, 200.
May, Thomas, 319.
Mennonists, Dutch, 106.
Mifflin, Warner, supporter, of
Woolman, 24. 55.
Militia, soldiers drafted for the,
112.
Moravian Minister, a, 178.

33°

Moravians, 170.

Moule, Handley C. G., 322.

Mount Holly, Woolman’s resi-
dence, 8, 49, 113, 114, 186,
191, 299, 324; Woolman’s
school at, 259.

Nantucket, 64, 150, 291; Yearly
Meeting there, 151.
Narraganset, 142.
Naylor, James, 217.
E B Junior, 217.
Negroes, cruel condition of the,

94-

Newbegun Creek, 102, 103.

Newby, Samuel, his scruples
about a War Tax, 103.

New England Yearly Meeting
protests against slave trade,
7, 21; slavery abolished in,
22.

New Garden Monthly Meeting,
etc., 101, 197.

New London, 142.

Newport, 142, 143, 158, 291;
Yearly Meeting, 144; Quar-
terly Meeting, 154.

New York, 155, 158; Yearly
Meeting, no slaves in, 22;
slavery prohibited in, 22.

Nichols, Joseph, 193.

Noble, Mary, 163.

Northampton, Burlington coun-
ty, birthplace of Woolman,
41; Quarterly Meeting, 232.

Northamptonshire, 253.

North Carolina, Woolman’s
epistle to Friends there,

97.
Nottingham, 233.
Nottingham, Samuel, 62.

Oxfordshire Quarterly Meeting,
232, 253.

Index. |

]

|

Papunehang, an enlightened |
Indian, 179, 181.

Parvin, Benjamin, 167, 184.

Pemberton, Israel, 167.

Ar James, 25.

x John, 167.
Penn, Wm., 318.
Pennsylvania Yearly Meeting, |

17,18; protests against slave-
trade, 7; Yearly Meeting of |
1758, great importance of,
as affecting slavery, 13.

Pennsylvania and New Jersey |
Yearly Meeting, epistle from, |
128.

Pennsylvania WesternQuarterly
Meeting, 199.

Philadelphia, 124, 164,166, 215; |
county, 117; epistle from |
General Meeting there, 70 ;
epistle from Yearly Meeting
there, 128; General Spring |
Meeting at, 125; Monthly
Meeting, 118 ; Quarterly
Meeting, 118, 200; Yearly
Meeting at, 109, 118, 126, |
187.

Pittsburg, 166.

Plainfield, 55, 77, 140.

Powel, Amos, 63.

Presbyterians, pious, 63.

Preston Patrick, 236.

Priestman, David, 298 n.

3 Thomas, of York,

246, 253, 261, 298 n, 299,
319.

Quakerism in America, decad-
ence through slave-trade, 10.
Quakers in New England!
Yearly Meeting disowned for °
slave-holding, 21.
Quakers in Pennsylvania Year- |
ly Meeting disowned for)
slave-holding, 17.

Index.

Radnor and other meetings,

Ty.
Rahway, 55, 140, 155-
Redman, Mercy, 144, 150,

153.
Reformers, the work of, 194,

i 195-

Reynolds, James, 216.

Rhode Island, 63, 142.

Rich, a Word of Remem-
brance and Caution to the,
by Woolman, 27, 262, 315.

Richison, Joseph, 16.

Richland, etc., 117, 184.

Robertson, F. W.., 33-

Robinson, Henry Crabb, appre-
ciation of Woolman’s Four-
nal by, 2, 323-

Rushworth, 233.

Salem Quarterly Meeting, 125.
Sandwich Quarterly Meeting,

152.

Scarborough, John, 15, 76,
122.

School, Woolman’s, at Mount
Holly, 259.

Settle, 233.

Sewell’s Azstory, 217.

Sheffield, 233.

Sherrington, 232.

Shipley, Elizabeth, 144.

Shipton, 232.

Shrewsbury Yearly Meeting,
etc., 61, 70.

Simons Creek Monthly Meet-
ing, 101.

Slave, anecdote of a, 16.

Slavery, abolished by the
Quakers, 24 ; abolition of, 1 ;
Pennsylvania Yearly Meet-
ing, queries concerning,
95 ; . Quakers concerned
iN 9s

Slaves, education of, 102.

331

Sleeper, John, 192.

Smellie, Alex., 304.

Smith, Joseph, bibliographer,
298 n, 317 0, 323-

Smith, Daniel, 261.

», John, of Marlborough,.
his faithful testimony, 187.

Smith, Elizabeth, 163, 192.

Spavold, Samuel, 122.

Spence, Malcolm, 299.

Stacey, George, 291 n.

Standley, James, 92.

a William, imprisoned
for his peace principles, 92,
104.

Stanton, Daniel, 15, 122,
124.

Sturge, Joseph, visits Wool-
man’s house and a man who:
knew Woolman, 8 n.

Susquehanna river, 85,
182.

Swansea, etc., 143.

Sykes, John, 15, 64, 68, 70,
124.

175»

Testimony of Burlington Month-
ly Meeting concerning Wool-

man, 257, 318.
Testimony of Yorkshire Quar-
terly Meeting concerning

Woolman, 253, 318.
Thompson, Silvanus, 298 n.
Py Thomas, 298 n.
Thorp, John, 312.
Trimble, William, 122.
Tuke, Esther, 293, 297, 298 n,.

320.

Tuke, William, 293 n, 297>
298 n, 321.

Tyson, Elisha, 25.

Urban, Pope, issues a bulk
against slavery, 6.

Jo*

Virginia Yearly Meeting, 88,
95, 101, 104, 158. ‘
VirginiaYearly Meeting, foreign
slave-trade condemned by,

22.

Virginia Yearly Meeting, Qua-
kers in, disowned for slave-
holding, 23.

Wart taxes, 103, 108, 109, 112.

War, William Standley’s testi-
mony against, 92.

Ward, Robert, 16.

Warwick, 232.

Wehaloosing, 177, 182.

Wells Monthly Meeting, ror.

Western Branch Yearly Meet-
Ing, _95-

West Jersey, 68, 299.

Westmoreland Quarterly Meet-
ing, 253.

West River Yearly Meeting,
200.

White, Joseph, 122, 135, 215.

Whittier, John Greenleaf, In-
troduction to Woolman’s
Fournal by, 1-39, 303, 304,
305 n, 322.

Wilson, Isaac, 292.

ye OND, 202.
oa Rachel, 2o2 ni.

Woodbridge, 55, 77, 140.

Woolman, Abner, brother to
John Woolman, 291 n.

Woolman, Ann, aunt to John
Woolman, 67.

Woolman, Elizabeth, aunt to
John Woolman, 67.

Woolman, Elizabeth, eldest
sister of John Woolman,
death of, 61, 315.

Woolman, John, pioneer in the
cause of abolition of slavery,
1; his first protest against
slavery, 8; his house at

Index.

Woolman, John (continuwed)—
Mount Holly, 8; anecdote of,
by a contemporary, 8 ; com-
mences his anti-slavery mis-
sion, g; writes his _ first

anti-slavery essay, 9; his
personal appearance, 11,
231 n, 299; a pioneer in

the temperance causé, 13;
and three other Quakers visit
co-religionists on slavery, 15 ;
his labours in New England
Yearly Meeting, 20; his
A Word of Remembrance
and Caution to the Rich,
De S621 ~ 31838) HissiiGoe-
siderations on the Keeping
of Negroes, 30;- 305, 306 ;
Whittier’s appreciation of,
33; his birth and educa-
tion, 41, 49; works on his
father’s plantation, 49, 158;
his pious parentage, 42; first
religious impressions, 42;
anecdote of childhood, 42;
youthful depravity, 43, 44;
illness and spiritual conflict,
44, 473 conversion, 2246) ;
becomes a book-keeper and
shopkeeper, 49; first speaks
as a minister, 50; his purity
and simplicity, 52; com-
mences his life’s mission, 52;
anecdotes showing his detes-
tation of slavery, 53, 54; his
first missionary journey, viz.,
to Woodbridge, Plainfield,
etc., 55; faithfulness to con-
viction, 56; learns tailoring,
57; enters business as a
tailor, 58; his second mis-
sionary journey, viz., to
Pennsylvania, Virginia,
Maryland, and Carolina, 58;
sympathy with the poor, 58;
scruples and conscientious-

Index.

Woolman, John (continued )—
ness about the products of
slave labour, 60, 299; his third
missionary journey, viz., to
Shrewsbury Yearly Meeting,
etc., 61; journeys to New
England, 62; rides 1,500
miles and sails 150, 64;
missionary journey to Little
Creek Yearly Meeting, Dela-
~ ware, Counties, etc:, 64;
marries a ‘‘ well- inclined
damsel,’’ Sarah. Ellis, 66 ;
manuscript observations on
slave-holding, 66; they are
published, 69; visits West
Jersey, etc., 68; visits Bucks
County, 68; visits his own
Monthly Meeting, 68; scru-
ples against slavery, 68 ;
visits. Chesterfield Monthly
Meeting, 69 ; scruples about
writing a- will, 75; visits
Long Island, 75; visits
Woodbridge, Plainfield, etc.,
77; rides 316 miles, 77 ;
sells goods by retail, 77; re-
linquishes merchandise, 78 ;
follows tailoring, 78, 292; has
a nursery of apple trees, 78 ;
protests againstthe tooliberal
use of intoxicants and costly
apparel, 79 ; protests against
luxury, 80 ; letter toa Friend
under affliction, 81; visits
Burlington, 84; his vision,
84; visits the Southern Pro-
vinces, 85; visits North
Carolina with his brother
from Philadelphia, 85; scru-
ples on benefiting from the
gain of oppression, 86 ; visits
Virginia Yearly Meeting, 88 ;
conversation with a Colonel
on slavery, 88 ; visits Mary-
land, go; combats arguments

333

Woolman, John (comtz7ued)\—

for slavery. 91 ; spiritual trials
on account of the low state
of the church, 93; speaks
on slavery at a meeting of
ministers and elders, 97 ;
writes an Epistle to Friends
in North Carolina, 97 ; camps
out; 105 ; his views on simple
living, 105; travels 1,150
miles, 107; attends the
Yearly Meeting at Philadel-
phia, 109; remarks on the
War Tax and Civil Govern-
ment, 110; remarks on mili-
tary service, 113; entertains
a soldier, 115; catholicity of
spirit, 116; visits Chester
County Quarterly Meeting
and Philadelphia County,
117; speak on slavery at
the Yearly Meeting at Phila-
delphia, 119; visits Concord
Quarterly Meeting, 122; visits
Philadelphia, 124; remarks
OD, as shy. sMriend, g21250;
visits Salem Quarterly Meet-
ing, 125; visits Quaker slave-
owners, with John Church-
man, 126; visits the Yearly
Meeting at Philadelphia, 126;
speaks on catholicity of
spirit, 127; attends Bucks
County Quarterly Meeting,
134; on small-pox and in-
oculation, 135; on earth-
quakes, wars, pestilence,
and famine, 137, 138; visits
Woodbridge, Rahway, Plain-
field, and Long Island, 140 ;
letter to his wife, 141; visits
Boston, and Newport Yearly
Meeting, 144; his appetite
fails on hearing of a case of
slave selling, 144; speaks on
slavery at the Yearly Meet-

334 Index.

Woolman, John (com¢inued)— Woolman, John (conténued)—

ing at Newport, 145; pre-
pares an essay for the House
of Assembly on slavery, 145 ;
on lotteries, 147; his tender
conscience and faithfulness,
147; ata comrerence at
Newport with Quaker slave-

Owners, 148, ro 7% his
remarks on this exer-
cise, 149; visits New-

town, Cushnet, Nantucket,
etc., 150; visits Sandwich
Quarterly Meeting, 152, 153 ;
his remarks on the whale
fishery, etc., 152; on plain
living, 153; visits Newport
Quarterly Meeting, 154 ;
visits Greenwich, Connecti-
Cut;—etc:, F55 7 visits Rye-
woods Quarterly Meeting,
155; visits New York, Flush-
ing, and Rahway, 155;
returns home, 155; visits
Haddonfield Meeting, 156 ;
visits Shrewsbury Monthly
Meeting, 157; writes Part
Il. of Considerations on
Keeping Negroes, 157, 306 ;
remarks on labour, 158; the
heavenly principle, 159 ; ex-
treme conscientiousness as to
dress, 159, 162, 299; on wars,
TOOn. 1s taken tlietOt + 21s
further purified, 161; attends
the General Spring Meeting,
162, 164; visits Mansfield,
Ancocas, and Mount Holly,
163; visits Philadelphia, 164;
determines to visit the In-
dians, 163, 164; his conflict
of spirit thereon, 166; visits
the youth’s meeting at Ches-
terfield, 165; visits Burlington
Monthly Meeting, 166; his
remarks on the sale of rum

to the Indians, 167; his love
of justice and brotherhood,
168; visits Indian territory,
169; crosses the Delaware,
and Blue Ridge Mountains,
169; on the condition of.
the Indians, 172 ; testimony
against the war spirit, luxury
and covetousness, 173; visits
an Indian settlement at
Wyoming, 174, 183; his re-
signation to the Divine Will,
175; reaches Wehaloosing,
an Indian settlement, 177 ;
attends an Indian meeting,
179 ; sympathy with the In-
dians, 180; leaves Wehaloos-
ing in company with Indians,
182; reaches home, 184; testi-
mony against jugglery, 186;
visits the Yearly Meeting at
Philadelphia, 187; testimony
against slavery and on sim-
plicity of life, 189, 191;
visits Mount Holly and
Mansfield Meetings, 191 ;
visits Burlington, Maryland,
etc., 192 ; visits Wilmington,
Maryland, etc., 193; com-
parison between the condi-
tion of Friends in Pennsyl-
vania, etc., and Maryland,
etc., 194; crosses Chester
river, 196; returns home,

-196; visits Hardwick, etc.,

196; visits Maryland, 107;
visits Concord, New Garden,
Nottingham. etc.,197; visits
Gunpowder Quarterly Meet-
ing, 198; on slavery, 198 ;
visits Pennsylvania Western
Quarterly Meeting, 199; visits
Concord, Middletown, etc.,
Berks and Philadelphia coun-
ties, Maryland, and West

Index. 335

Woolman, John (continwed)—
River Yearly Meeting, 200;
exercises on behalf of the
negroes, 201; makes resti-
tution to a negro lad, 2or ;
his standard of pure right-
- eousness, 202; his ill-health,
203; concern to visit the
West Indies, 203; lays the
matter before his friends,
204; his concern to visit
Barbadoes, 205 ; his remarks
on the West India trade, 206 ;
his exercises relating to his
proposed visit, 207 ; is taken
ill of a pleurisy and is re-
leased from his concern for
the West Indies, 209; his
exercise thereon, 210; his
vision of the abolition of
slavery, 211 ; his concern to
visit Friends of Great Britain,
212; his remarks on Christian
simplicity, 214; -takes pas-
sage in the steerage on
board the Mary and Eliza-
beth, 215; his remarks on
the exposed position of sailor
Jads, 217; his compassion
for sailors, 217; encounters
a tempest at sea, 218; re-
marks on the corruption and
profanity of sea-faring life,
220; his active sympathy
toward the sailors, 220, 230;
holds meetings in the cabin,
219, 222, 228; his physical
discomforts, 223; on the
crucifixion of the will, 225;
on the natural will, 227;
tenderness towards all God’s
creatures, 228; passes Dover
and reaches the Thames,
229 ; arrives in London, 231;
interesting anecdote about
his reception in London

Woolman, John (continued)—

Yearly Meeting, 231 n; visits
the Quarterly Meetings at
Hertford, Sherrington, North-
ampton, Banbury, and Ship-
ton, 232; visits
ham, Coventry, Warwick,
and Oxfordshire, 232; visits
Nottingham, Sheffield, Rush-
worth, and Settle, 233; re-
marks on the prices of pro-
visions paid bythe poor, 233 ;
remarks on wages, 234; on
sweating, 234; on the educa-
tion of the poor, 234; on
cruelty to postboys and stage
coach horses, 234, 291 n; ob-
jects to send or receive letters
by stage coaches through the
cruelty attending their con-
veyance, 235; remarks on
corrupt trade channels, 235 ;
on superfluity in dress and
furniture, 236; on fair wages,
236; visits Preston Patrick,
etc., in Westmoreland, 236 ;
experiencesa heavenly vision,
237; on the tyranny of man,
237; account of an illness,
237; his religious scruples,
238; writes a letter to a
Friend, 239. 2920; visits Ken-
dal and Greyrig, 240; visits
Counterside, Leyburn, etc.,
241; on Cleanliness and
simplicity, 241; on the
ministry, 242; his con-
cluding thoughts, 245 :
writes essays On Loving
our Neighbours, On a
Satlor’s Life, and On Silent

‘Worship, 245 n, 311, 312;

arrives at York, 245;
labours: on’ foot, 245 0 5
his practical belief in

human brotherhood, 245 n ;

Birming- .

336 Index : ee

Woolman, John (confirwed)— Woolman, Jotn (conte —

~ attends York Quarterly Meet- of alcoholic liquors, 270; on
ing, 246, 299 ; becomes ill of persecution and tyranny, 276 2
- small pox, “246, 293, 297, on the war spirit, 278; 7
- 299, 315; his death bed, 246, the land question, 285;

293-298 ; - his last public luxuries, 285; his descen-_ i
labour in York Meeting, 246; dants, 290; his letters. (205 SET

- his humility and gratitude Woolman family, 290.
during his last illness, 248; Woolman,John Aaronson 291.
his dying testimonies, 248 ; John, foamy. cousin ~
writes a testimony on. his to ‘John Woolman, 292.

_ state of resignation, 251; his Woolman, Samuel, father to
peaceful dismissal, 251, 298, pone Woolman, death of, 66;
299; his burial at York, is last illness and character, |
253, 261, 296, 298n, 299; 66, 67. :
Yorkshire Quarterly Meeting Worcestershire Quarterly Meet-—
testimony concerning him, ing, 253.

253,318; Burlington Monthly

4 Meeting testimony concern- ©
ing him, 257. 318; his school York, 245, 253, 292, 293, 298 n,
at Mount Holly, 259; his 299, 320, 321.
ministry, 254, 259; memor- Yorkshire Quarterly Meeting
andum of consecration, 260; testimony concerning Wool-
on labour, 269; on the use man, 253, 318.

THEOLGGY LIBRARY 3
CLAREMONT, CALIF.

Headley Brothers Printers, t4, Bishopsgate Without, London ; and Ashford, Kent.

Al FtAaz

P+ ite ee
A pea!

¥

4 Woolman, John, 1720-1772.
[95 Journal. With a foreword by R.J. Camp
( Also addenda, bibliography, index and ap
3 which includes "A word of remembrance an
03. tion to the rich." Pocket ed. London, |
Brothers, 1903.

xiv, 336p. illus. 17cm.

Introduction by John Greenleaf Whittie:
Bibliography: p. 301-325.

1. Woolman, John, LI2Z0-LT 72>. 2.5
Society of. )

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